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ELEMENTS 



POPULAR THEOLOGY, 



WITH SPECIAL REFERENCE TO THE 



DOCTRINES OF THE REFORMATION, 



AS AVOWED BEFORE THE 



DIET AT AUGSBURG, IN MDXXX. 



Designed chiefly for private Christians and Theological Students. 



S. S. SCHMUCKER, D. D. 

Professor of Christian Theology in the Theological Seminary of 
the Gen. Synod of the Lutheran Church, Gettysburg, Pa. 



THIRD EDITION, WITH NUMEROUS ADDITIONS. 



BALTIMORE: 



PRINTED AND PUBLISHED AT PUBLICATION ROOMS, 

NO. 7 S. LIBERTY STREET, 

ALSO BY TAPPAN & DENNET, AND CROCKER & BREWSTER, BOSTON; 

D. APPLETON & CO. AND SAXTON & DAYTON, NEW-YORK; E. LUCAS, 

CINCINNATI; C. H. KAY & CO., PITTSBURG. 

1842. 



SJ7 



COPT RIGHT SECORED ACCORDING TO LAW. 

I 3/ 



no 

PREFACE TO THE FIRST EDITION. 
? . 



The following work was undertaken at the request 
of the General Synod of the Lutheran Church in the 
United States. The want of a volume on the plan 
proposed, uniting in a portable form the primary as- 
pects of Christian Doctrine and Practice, and sustain- 
ing at the same time some relation to the Lutheran 
church, had long been felt and frequently expressed. 
Out of due respect to the glorious Reformation, the 
same ecclesiastical body desired, that some reference 
should be had to the doctrines then avowed, and the 
Augsburg Confession be introduced. "With a view 
that the work might also discharge a portion of the 
debt, due from Protestant churches to the cause of 
Reformation, amid the accumulated and insidious ef- 
forts of Romanists to disseminate their errors, it was 
deemed expedient not to emit the list of Catholic cor- 
ruptions of Christianity, against which the early re- 
formers protested before the Emperor and Diet, and 
which their churches had repudiated even at that 
early day. It was desired, that the plan of the work 
might be systematic, and yet that its discussions should 
partake rather of the popular than learned character, 
being designed for laymen as well as the clergy. How 
far the author has succeeded in meeting the wishes of 



iff 



iv Preface. 

that respected judicatory of the church, his brethren 
generally, and the public at large, will judge. 

Habitually fond of rigid adherence to system, the 
writer would have preferred the omission of the 
Augsburg Confession, as that symbol was neither de- 
signed for an epitome of Theology, nor is entirely 
systematic in its structure. This difficulty was how- 
ever obviated by mainly pursuing a logical connexion 
in the arrangement of the subjects, and when any 
particular article of the Confession did not coincide 
with this order, referring the reader to its appropriate 
place in the work. The limits prescribed to himself, 
precluded as ample a survey of many topics, as would 
have been pleasing to the writer, and perhaps grate- 
ful to some readers. Condensed as the discussions 
are, they have swelled the volume beyond its contem- 
plated size. 

Throughout the whole, it was the author's prayer- 
ful effort to render the work instructive and edifying 
to the intelligent Christian and theological student; 
and he hopes it will be found not entirely useless to 
ministers of the gospel. From the nature of the case, 
those topics could not be avoided, on which diversity 
of opinion exists among Christian denominations : and 
the writer desires those who may dissent from any of 
the views presented, to remember that he was con- 
ducted to their discussion by the nature of his work, 
and not by fondness for polemical altercation. On 
matters of non-fundamental importance, Christians 
should agree to controvert with lenity, and differ in 
peace. Entire harmony of opinion was not an attri- 






PREFACE. 



bute of the church even under apostolic guidance; 
nor have we any evidence, that diversity of view on 
minor points, was regarded as a barrier to ecclesi- 
astical communion. Fundamental errorists, indeed, 
ought to be the subjects of uncompromising ^contro- 
versy, and of exclusion from church privileges. To 
this end, as well as to ascertain the fundamental 
soundness of applicants for sacramental and for min- 
isterial communion, some comparison of doctrinal 
views is unavoidably requisite. Nor is it a matter of 
any moment, whether the parties present their views 
to each other orally; or one, or both, communicate 
by writing. In either case we have a creed ; and, 
that which is written, possesses some manifest advan- 
tages over its oral counterpart. The error of exist- 
ing creeds lies not in their being reduced to paper, 
but in their undue length, and in the rigid adherence 
demanded to those minor points, which ought not to 
be embraced in them at all. There is little doubt 
that in each of the several denominations termed or- 
thodox, there are and always have been members liv- 
ing in harmony, who differ from each other as much 
as the svmbols of the several churches. As the srreat 
Head of the church has so extensively owned the la- 
bours of all these denominations; the ground held by 
them in common should be considered fundamental, 
and the points of difference regarded in a secondary 
light as legitimate subjects for free and friendly in- 
quiry. To the amicable discussion of these points 
even the dissentient reader therefore cannot object; 
but if a single page of this work be found soiled by 



VI PREFACE. 

acerbity of spirit, or harshness of language, the au- 
thor will cheerfully join the reader in its condem- 
nation. 

In the composition of the following pages, the au- 
thor aimed at plainness and perspicuity, as being not 
only the appropriate style of didactic discussion; but 
also best adapted to the cardinal design of his work, 
to convey lucid views of divine truth, in a manner in- 
telligible also to unlearned inquirers. 

To his numerous friends, who have expressed an 
interest in the speedy appearance of the work, the 
author owes a word of explanation on the cause of 
its delay. During the first year after he engaged in 
the undertaking, his impaired health enabled him to 
do little else than discharge his duties in the Theo- 
logical Seminary, and attend to the extensive* eccle- 
siastical business and correspondence necessarily 
devolving on him. During the leisure hours of the 
succeeding year, the greater part of the work was 
written;': and the manuscript was sent to the printer 
in the latter part of December. Before the edition 
had entirely passed through the press, orders were 
received for all the copies, and a second will be com- 
menced without delay. 

In conclusion, the writer would commend this vol- 
ume to the gracious blessing of that divine Being, by 
whose kind providence it has been completed, with 
the ardent prayer, that it may subserve the interests 
of His kingdom, and prove a blessing to many souls. 

Theological Seminary, Gettysburg, 
March 10, 1834. 






ANALYSIS OF THE WORK. 



I. Natural Religion ------ i 

Intellectual structure of man ----- 3 

Defects of Natural Religion ----- q 

Desirableness of a Revelation ----- 7 

Diiferent possible modes of Revelation - 8 

IL Evidences of Christianity - 9 

Original Evidences ------- ]0 

The character of the oral teachers of Christianity - 11 

The nature of the truths taught by thern - - - jb 

The doctrines to be believed - 12 

The changes of heart to be experienced - - - 13 

The duties to be practised — (ethical systefil) - - ib 

The miracles wrought by the Saviour - - - 14 

The miracles of the Apostles - - - - - 13 

The evidence of personal experience - - - 13 

Progressive Evidences ------ ib 

The astonishing harmony of the Old and Xew Testament 20 

The fulfilment of Prophecy : in - ib 

The destruction of Jerusalem ----- ib 

The dispersion of the Jews - - - - - 21 

Tire departure of the sceptre from the Jews after the 

Saviour's Advent ------ ib 

The destruction of the Temple after the Messiah's Advent 22 

The Revelation of St. John _ _ _ - _ j D 

The remarkable extension of Christianity - - ib 
The salutary influence of Christianity on the nations 

embracing it - - - - - - - 23 

The peculiar adaptation of Christianity to all forms of 
civil government and social society — The Mytholo- 
gies of the Asiatic nations — The discoveries of Ge- 
ology — of Xummismatology _ - _ _ 24 

III. Canon of Scripture and Principal Modern Versions 25 

IV. Gradual corruption of Christianity and the Reformation 

in the sixteenth century ----- 29 

Diet at Augsburg ------- 30 

Augsburg Confession and the number of its professors ib 
Westminster Confession, Saybrook Platform, and 39 Ar- 
ticles - 33 



Vlll ANALYSIS OF THE WORK. 

Estimation of the Augsburg Confession in the Amer- 

ico-Lutberan church ------ 32 

Remarks on the advantages and disadvantages of 

Creeds ........ 35 

The Articles of Christian Faith and Practice. 

V. God 36 

His existence, ---_-_.. 37 

His attributes ------- 40 

The Trinity - 44 

Unity of the Divine Being ----- 45 

Trinity of Persons • -____ 45 

Divinity of Christ ------- ib 

Ante mundane existence of Christ - - - - 47 

The name of God is applied to him _ _ - 43 

The works of God are ascribed to him - - ib 

The attributes of God are attributed to him - 49 

Divine honour and worship of Christ are commanded ib 

Holy Spirit 51 

His personality ------- ib 

His divinity -------- 53 

Relation of the doctrine of the Trinity to Reason - 54 

VI. Decrees and Providence of God - 73 
Design of the Divine Providence and Government ib 
Plan of God in the government of the world - , - 75 
Does this plan embrace moral agents? - 79 
Is God the author of sin ? - - - - - 81 
Do the divine decrees and Providence extend to all 

things ?-------- 84 

Are the decrees of election and reprobation formed 

according to the voluntary conduct of man? - 87 

(Luther's opinion on this subject, Art. VII.) - ib 

Scripture passages explained ----- 93 

VII. Creation and Preservation - 100 
The Author of Creation ----- ib 

Plurality of worlds ------ ib 

Possible pre-existence of the matter of our earth be- 
fore the Mosaic Creation - - - - - 101 

Institution of the Sabbath ----- ib 

Preservation of the universe - 102 
VIII. Angels. 

Their Creation, character, names and employment - 104 

Evil Spirits 105 

Their influence on man - - - - - 105 

Invocation of Angels useless and sinful - - 107 

IX. Origin and Primitive State of Man - - 109 

Reason ignorant of our origin _ _ - - ib 

Scripture account of our origin and primitive state - 110 
Unity of the human race not disproved by diversity 

of complexion - - - - - - - HI 



ANALYSIS OF THE WOUK. 



IX 



X. Depravity of Man ------ 

Its origin -------- 

Its transmission hereditary - 

Its consequences ------- 

Metaphysical nature of sin - 

XI. Plan of Salvation ------ 

Covenant of works ------ 

It was a perfect moral government - 

Its features -------- 

Covenant of Grace ------ 

The basis of the Covenant (the sufferings and right- 
eousness of Christ) ------ 

The persons placed under this covenant - - - 
Influence of the Atonement (its modus operandi) 
Conditions of this covenant - - - - - 

Justification -------- 

XII. Means of Grace _----- 
Generic nature of the means of Grace. They are all 

either -------- 

Written exhibitions of divine truth - - - 

Symbolic exhibitions of divine truth, or - - 

Oral exhibitions of divine truth _ - - - 
Adaptation and influence, yet insufficiency of these 

means, without the Holy Spirit - - - - 

Of Prayer in particular - 

Its nature -------- 

Its advantages __„---- 

The mode of its influence - - - - - 

XIII. The Great Moral Change, wrought by the Spirit, 

through the means of grace 
Gospel call ------ 

Illumination ------ 

Conviction ------ 

Penitence, legal and evangelical 

Faith 

Sanctification. Is not perfected on earth 

Different names for the change, conversion, repen 

tance, regeneration, 
Repentance, how far voluntary 
Duty of immediate repentance 
Duty of Christian benevolence or love 
Love of complacency 
Love of gratitude . 
Love of benevolence 

XIV. The Church 
Head of the Church 
Different modes of church government, the Papal, 

Episcopal, Presbyterian, Independent or Congrega^ 
tional, the Americo-Lutheran 
Officers of the Church 



114 

ib 

116 

ib 

118 

122 

124 

ib 

125 

126 

ib 
128 
131 
135 
136 
139 

140 
ib 

141 
ib 

143 
145 

ib 
149 
150 

156 
157 

ib 
158 

ib 
159 
161 

163 

165 

187 

168 

ib 

ib 

ib 

174 

175 



176 

178 



X ANALYSIS OF THE WORK. 

Ministers, their call, qualifications, parity . . 179 

Elders and Deacons . . . . . . 180 

' Members of the Church, their duties, obligations to 

support the Ministry 187 

Different modes of supporting the Ministry in Europe 

and America ....... 188 

Methodist system a good one 189 

XV. Baptism- 194 

Its nature ...*.... 196 
Its subjects — believing adults and the children of 

professing Christians ...... 202 

Proof of infant baptism ...... ib 

The historico-exegetical view of the argument . ib 
The argument from the essential unity of the Old 

and New Testament church .... 210 

Argument from the unabated necessity of infant 

membership in the New Testament church . 211 
The Scriptures speak of children in the New Testa- 
ment as in the Old 212 

- The substitution of baptism instead of circumcision ib 
The practice and testimony of the Christian church 

and the fathers . 213 

Mode of Baptism 216 

Advantages of Baptism ..... 223 

XVI. Confirmation, or Profession of Religion on admis- 

sion to sacramental communion .... 228 

Course of preparatory instruction . . . 229 

Vote of the church council ..... 233 

Public Profession of religion before the whole church 234 
Ministerial blessing*, with the imposition of hands, its 

Antiquity — Calvin's opinion of it . . . 236 

XVII. Lord's Supper 2-10 

Its divine institution and perpetuity . . • 241 

Error of the Society of Friends, or Quakers . . 242 

Nature and design of this sacrament * ib 

Mode of the Saviour's presence in the Eucharist . 245 
Luther's view of a "sacramental," substantial, or a 

. real presence ....... 247 

The second view of an influential presence of the glo- 
rified body— (Calvin) . . . . < . 251 

Third view, that of peculiar ; special, but spiritual 

blessing 252 

Zuingle's view of mere symbolic import, without any 

special influence ...... 253 

Comparative estimate of these views ... ib 

Subjects of this ordinance 254 

Repentance ....... r • 259 

Roman Catholic view of repentance . . • 260 

Luther's Calvinism . . . . . . i'61 

Sinless perfection 265 



ANALYSIS OF THE WORK. 



XI 



XVIII. Religious Ceremonies . . . ' . 

XIX. Civil Governments 

No form of civil government is of divine ap- 
pointment ...... 

Different forms ...... 

Despotism ...... 

Aristocracy ...... 

Limited or Mixed Monarchy 

Democracy, or Republicanism 

Influence of the Reformation on the civil liberty 
of Europe and America .... 

The proper end of all civil government 

When Revolution is lawful and expedient 

The principles of the American Revolution 

Violation of these principles in the continuance of 
Negro Slavery amongst us ... 

African Colonization a duty, but no remedy for our 
slavery ....... 

Duty of the entire abolition of all slavery 

Union of church and state proved contrary to the 
New Testament ..... 

Structure of our government 

Different theories of our national constitution 

As a compact between separate, independent, soV' 
ereign States ...... 

Between the States, as such, with the right of 
peaceful secession ..... 

As a compact between the people of the different 
States, with limited powers to legislate only on 
certain specified subjects .... 

Religious liberty secured to all citizens 

Luther's opinion on persecution . . ; 

XX. Millennium. Grounds of its expectation . 
Means of its advancement . . . 
Time of its commencement 
Nature of the millennial kingdom 
Probable duration ..... 

XXI. Death and Intermediate State 
Death . . . . . . 

Intermediate state of the soul between death and 

judgment ....... 

The Scriptures give it locality ... 

It is not a state of sleep or insensibility. Refuta- 
tion of the materialist ..... 

Nor a state of probation or purgation . 

But a state of happiness or misery 

Differing in some respects from the state after 
judgment ...... 

We enter this state in the moment of death 



269 

272 

274 
ib 
ib 
ib 
ib 
ib 

275 

276 

ib 

277 

278 

279 
280 

281 
283 
284 

ib 

285 



ib 

288 

ib 

289 
292 
294 
ib 
298 

299 

ib 

300 
302 

303 

305 
306 

309 
ib 



Xll 



ANALYSIS OF THE WORK. 



XXII. Resurrection, its certainty, identity of the risen 

body, time of the resurrection . . . 311 

XXIII. Final Judgment — the time, the Judge, the law, 

the sentence . . . . . . . 315 

XXIV. Happiness of the righteous — its nature, grada- 

tions, eternity and progression - - - 319 

XXV. Punishment of the Wicked. — Location of hell, 

nature of future suffering, gradation, and eternal 

duration 324 

Free Will 329 

Author of sin 330 

Good works ih 

Invocation of saints ....*. 334 

XXVI. List of abuses in the Romish church which the Re- 

formers corrected ...... 336 

XXVII. The Romish church since the Reformation . 351 



POPULAR THEOLOGY. 



CHAPTER I. 



OF NATURAL RELIGION. 

Before we enter on the discussion of the doctrines of 
the Christian religion, it is necessary that something be 
said concerning the channel through which those sacred 
truths have reached us, as well as the pretensions which 
they present to our view. And prior even to this inves- 
tigation, the question naturally arises, do we stand in 
need of any religion beyond that of reason, and are we 
capable of sitting in judgment on the evidences of a pro- 
fessed revelation? A glance, therefore, at the intellectual 
structure of man, the extent of the religion ol reason, 
and the evidences of revelation must, if our subsequent 
investigations are to be radical, be first indulged, before 
we enter on the discussion of the Christian doctrines. 

To beings constituted as we are, no subject can be of 
greater importance than that of religion. We not only 
possess a present capacity for pleasure and pain, which 
may be continued in a future existence ; but it is obvious 
that he, who so wonderfully and fearfully made us, can 
with the greatest facility augment this capacity and make 
us eternally and indescribably miserable or happy in a 
future world. What subject then can be compared, in 
regard to its importance, with the relations which we 
sustain to the Author of our being, the rule, if any, 
which he has prescribed for our conduct, and the condi 



2 RELIGION OF REASON, 

tions on which our endless happiness or misery is sus- 
pended ? 

On all these subjects we now possess extensive infor- 
mation, but there is a very mistaken idea prevalent as to 
the proportion of our knowledge which is derived from 
mere reason. Some very erroneously imagine that what- 
ever such men as reject the bible, believe, may be regarded 
as the pure product of reason. But this is a mistake. The 
scriptures have shed an immense mass of light over the 
whole christian world, mingling with our political insti- 
tutions, our social relations and even the instructions of 
the nursery. Hence from our earliest infancy we imbibe 
principles and adopt opinions, which in after life are 
never erased from the mind even of the veriest infidel. 
And as no man can possibly remember whence he de- 
rived all his ideas in every past moment of his life, whe- 
ther from the bible, or from others who are indebted for 
them mediately or immediately to revelation, or whether 
they w r ere original suggestions of his own mind; it is 
certain that we cannot determine by recollection what 
portion of our knowledge is the product of reason. It 
has been customary in this emergency, to resort to such 
heathen nations as had not the bible, for fair specimens 
of what unassisted reason could teach. But although 
such an investigation presents the powers of reason in a 
very humiliating light, as truth is our object we are com- 
pelled to say, that it is yet more favourable than truth 
admits. Some doctriues are so important to man, so in- 
timately interwoven with all his wishes, his hopes and 
his fears, that if once known, they could never be entirely 
forgotten. We will not here say that some such were 
originally revealed by God to Adam, for this would be 
presupposing the truth of Kevelation which is yet to be 
proved; but we may confidently assert that several such 
truths, particularly the existence of a God, can be traced 
more or less distinctly through all the recorded ages of 
heathen antiquity. And as theie is no evidence of their 
having been discovered at. any particular time, the proba- 
bility is that they really did reach back to the creation 



RELIGION" OF REASON. d 

and were then revealed to man by God himself. This 
supposition is rendered still more probable, because rea- 
son did not gradually improve these doctrines, as might 
have been expected if she had at first discovered them: 
but some of the ancient pagans held them in greater 
purity than many in modern days. Nor should it be 
forgotten that Plato in all probability saw the writings 
of Moses in Egypt, whither he had travelled in search 
of knowledge ; that Zoroaster, whose religious system 
spread so extensively over the Eastern nations, was pro* 
bably of Jewish extraction and was certainly acquainted 
with the Old Testament; and that the Jews themselves, 
in their various dispersions, as well as by their commer- 
cial intercourse with other nations, spread abroad a know- 
ledge of their religion. Since therefore all nations learn 
some of these doctrines by tradition from their ancestors, 
and the best systems of heathen philosophy were also 
indebted more or less to revelation ; it is evident that hi 
the opinions of no nation do we see a fair specimen of 
reason's unaided power. Our only inquiry must be, what 
evidences can reason discover for the truth of these doc* 
trines already known to her, and what can she herself 
discover concerning our nature and relations in the pres- 
ent life. And first 

a) As to ourselves: When shutting out from our 
view every thing around us, we direct our attention to 
our own structure, we find that we are beings possessed 
of certain bodily organs, wonderfully and fearfully made. 
Connected with this body we find something which 
thinks, -feels and acts, called mind, which in all its known 
properties, is radically different from matter; though in 
its operations as totally dependent on the body, as is a 
musician on his instrument, for the delightful combina- 
tions of sound which he produces. Through our bodily 
senses, we acquire a knowledge of external objects: and 
we are so constructed, that we naturally and unavoidably 
regard the testimony of our senses as true. No man 
ever practically disbelieved it, not even those infidels who 
in theory have professed to do so. And our different 



4 INTELLECTUAL STRUCTURE OF MAN. 

faculties are so many additional sources of ideas. We 
find that the truths with which we thus become ac- 
quainted, have more or less intrinsic tendency to produce 
conviction; and that we have the ability to investigate 
the relative degree of this tendency, that is, the strength 
of evidence. This evidence is, in many cases so strong, 
that, if fairly and impartially weighed, we cannot resist 
the conviction of the truths which it tends to establish. 
Who could disbelieve one of the plainest demonstrations 
of Euclid, after having carefully examined and under- 
stood the proof on which it rests ? Who could doubt the 
guilt of a murderer when attested by a dozen of the most 
credible, disinterested eyewitnesses on earth? or when 
seen with his owri eyes? Why then it may be asked do 
not all men agree in the belief of Christianity, and of 
every other truth which some consider fully established? 
The reply doubtless is, that man was created a free agent, 
and as such has a will, a faculty, which, however men 
may differ in their views of its operations, all must ad- 
mit to be radically different from the other faculties of 
the soul. If its operations were necessary and depen- 
dent in the same sense as those of perception, memory 
and judgment, a man would no more deserve censure for 
resolving to steal a purse of gold, than for having per- 
ceived a thief in the act of stealing it, or for remember- 
ing that it was stolen some time ago. In the exercise of 
this faculty of the soul, we can avoid conviction of a 
truth by resolving not to examine its evidences, or by 
approaching the investigation with strong prejudices 
against the truth, or by examining only part of the evi- 
dence. And after we have examined a subject and be- 
come convinced of its truth, we can resolve to disobey 
that conviction, however strong it may be. Hence men 
may be voluntary unbelievers ; and intellectual believers 
of Christianity may voluntarily live in practical disobe- 
dience to its precepts. Yet the faculty for investigating 
truth, which God has given us, seems to point out such 
investigation as our duty; and as the result of impartial 
investigation depends not upon ourselves, but on the 



NATURAL RELIGION". 5 

strength of evidence which God has placed within our 
reach for or against any point under examination, obe- 
dience to the result of such impartial investigation must 
be our duty. In short, man is a moral agent, his duty 
is sincere and uniform obedience to the strongest evi- 
dence, that is, to truth; and a better definition of virtue 
than this coidd not easily be given. 

Thus constructed, when we look around us on the uni- 
verse, what can we learn? 

b) That there is a God, we were taught in our in- 
fancy. Whether we could have discovered this doctrine 
if we have never learned it from others is doubtful. Since 
it is known to us we can see every where in the universe 
abundant evidences of its truth. Nay so clear are these 
truths that it is impossible for any good man to disbelieve 
them. And we very much doubt whether any wicked 
men in a christian country can sincerely and habitually 
and confidently disbelieve it. But that our ability to 
discern the evidences of a truth after it is known, by no 
means proves that we could ourselves have discovered it; 
is exemplified in our daily experience. Take for in- 
stance some modern discovery in physical science, 
some newly invented machine of real value. A man of 
ordinary mind, after examining it, can see and prove 
its excellence, and wonders that he did not long ago 
himself make the discovery; yet thousands of years 
passed over the heads of men, before any one of them 
made, or rather stumbled upon it. The experiments, in 
the case of several men who were lost in infancy and 
grew up wild in the woods, as also those of the deaf and 
dumb, though the circumstances were adverse to the full 
developement of mental power, go far to corroborate our 
doubts as to the ability of unaided reason to deduce from 
the works of nature the existence of a God. 

Nor, when the existence of God is known, can reason 
certainly establish his unify. The apparent elemental 
discord in the world, the commixture of good and evil, 
has led some to conjecture the existence of two conflict- 
ing superior powers. Reason may indeed look abroad 



b DEFECTS OF NATURAL RELIGION. 

in the universe and see the harmony of all its .various 
parts. She may see the striking adaptation of the at- 
mosphere to the lungs of man and other animals; she 
may perceive how admirably the influence of the sun, 
moon and stars is suited to the situation and necessities 
of man ; nay, she may catch a ray of light from the most 
distant, visible fixed star, and prove that it is subject to 
the same laws of reflection and refraction, which govern 
the light of a candle ; but all this proves only unity of 
design, evinces only agreement in the plan of the uni- 
verse, and not that it was created by one superior being. 
Accordingly, as is well known, many among the most 
enlightened Pagan nations both ancient aud modern, be- 
lieved in either a duality or plurality of deities of various 
characters and orders. 

c) But what can reason teach us concerning our re- 
lations to a superior power? That we are responsible 
for our actions she may indeed render probable ; but as her 
acquaintance with the moral attributes of God is very un- 
satisfactory, she is unable to point out with certainty the 
course of conduct most pleasing to him. Though in the 
constitution of our physical nature, vice is often produc- 
tive of pain and sickness ; yet, in the course of events, 
how often do the wicked prosper, whilst the good man's 
way is proverbially rough and thorny? Why are the 
righteous and the wicked, subject alike to almost every 
variety of disease? Why are they alike swallowed up 
by the devastating earthquake? 

That man is a sinner, is known to reason, and was ac- 
knowledged in affecting terms by many heathens. 1 But 
why he was born with sinful dispositions, and above all, 
how he can be released from this malady, she knows not. 

d) Whether there is an hereafter, that all important 
question, which must have so great an influence on our 
conduct and expectations through life, reason cannot satis- 

1 Cicero, 3 Tuscul. III. 1. says, "Simul ac editi in lucem, et sns- 
cepti sumus, in omni continue* pravitate et in su . ma opinionum 
perversitate versamur : ut pene cum lacte nutricis errorem suxisse 
videamur. 



DESIRABLENESS OF A REVELATION*. 7 

faetorily answer. And admitting- that there should he a 
future existence, she is totally unable to decide whether 
it will be probationary or retributive. 

Such are the scanty, unsatisfactory lessons derived 
from reason alone. Every sincere inquirer after truth 
cheerfully receives them, but they should only tend to 
make him long for clearer light; they should only pre- 
pare him to receive with greater gratitude the ample and 
satisfactory instructions of the holy volume. Many of 
the ancient heathen expressed an ardent desire, that God 
would grant them farther communications of knowledge. 
Both Socrates and Plato confessed their need of a revela- 
tion from heaven: and so generally did the mass of the 
people feel the uncertainty of their knowledge, that dis- 
cerning legislators, such as Solon, Lycurgus, Numa and 
others, knew no better method of giving sanction to their 
laws, than by pretending that they had received such 
revelation. The man therefore who knows the extreme 
scantiness of reason's instructions, and feels no desire 
for a farther revelation, is worse than a heathen. He 
must either be so depraved as to dread every communi- 
cation from heaven, or as indifferent about his destiny as 
the brutes that perish ! 

e) But in what manner ought God to give us farther 
information on these subjects, if he saw fit to grant it 
to us ? 

Much has been said by infidels against the manner, in 
which God is believed by Christians to have made a reve- 
lation: but so far as we know, not one of them has been 
able to propose a different method, which would be half 
as reasonable. Ought God to meike an oral revelation 
to every individual of the human family in every suc- 
cessive generation ? Would not the great mass of man- 
kind in a few years forget, many of the ideas communi- 
cated to them l And if, in order to prevent this, each 
one would immediately record for his own use what God 
had taught him, granting that all men were even able to 
make such a record, would we not soon have millions of 
bibles instead of one • And as the views which God 



8 DIFFERENT POSSIBLE MODES OF REVELATION. 

would reveal would be substantially the same, we should 
have millions of repetitions of the same revelation ! How 
absurd is this, and how much more rational the one re- 
corded revelation which God has given, and which may 
be circulated over the whole world: Others have main- 
tained that God ought in every successive age, work new 
miracles to confirm his revelation* But they forget that 
miracles, thus often repeated, would be miracles no more, 
would attract no more attention than the regular succes- 
sion of summer and winter, or at most than the irregular 
occurrence of thunder and lightning, or descent of rain 
and hail. In short, if God sees fit to grant to mankind 
any additional information beyond what the heavens and 
the earth and the structure of the human soul afford, the 
most suitable method of its accomplishment so far as we 
can see, would be this : To communicate these truths 
which will of course be reasonable in themselves, to one 
or more suitable individuals ; appoint them to teach these 
doctrines ; attest the divinity of their mission by satisfac- 
tory evidence, and provide for the accurate transmission 
of these truths and evidences to all future generations for 
whom they were intended. It is obvious that oral teach- 
ers would present important advantages in addition to 
those of the mere written record. Yet who does not see, 
that although the first oral teachers alone would have suf- 
ficed to publish the gospel to their generation, because 
they were inspired, and therefore infallible ; the oral in- 
structions of their uninspired successors would be liable 
to constant error, and consequently totally unsafe in di- 
recting the momentous interests of immortal souls, unless 
there were some infallible writen record, by which they 
could be corrected ? Such a record was happily made by 
the first inspired teachers of Christianity, whose instruc- 
tions when orally given were confessedly infallible and of 
divine authority, and when written could not be less so. 
From these books we derive our principal information of 
the doctrines and some of the facts of Christianity, al- 
though at the present stage of our argument, we use them 
only as ordinary authentic narratives, whose genuineness 



EVIDENCES OF CHRISTIANITY. V 

and integrity have often been clearly and satisfactorily 
established. Now, precisely in this way does Chris- 
tianity profess to be a revelation from God, and through- 
out the long series of eighteen hundred years has she 
triumphantly maintained her claims in the world, whilst 
the tide of her evidences has been rolling on with unin- 
terrnpted and constantly increasing force and volume. 



CHAPTER II. 

EVIDENCES OF CHRISTIANITY. 

In looking at these evidences, they naturally fail into 
two classes, original and progressive; those in which 
the gospel came arrayed to its first hearers, and those 
additional items of evidence which collected around it, 
iu its progress through the world. 

I. The original evidences. 

a) The first thing which struck the primitive hearer of 
the gospel, was doubtless the character of the men 
who published it to them. And who are they ? "Who 
ought they to be ? Not kings of the earth, or other great 
men in power; lest their new religion might be suspected 
of being an engine of state, and its extension be attri- 
buted to the arm of civil power:- — not the rich, lest pecu- 
niary influence should cast suspicion on it: — not the 
learned, lest its sacred truths might be regarded as the 
offspring of their own intellect by men incapable of ac- 
curate discrimination. But the persons to whom God 
would in all probability first make a revelation, and whom 
he would select to publish it, would be men previously 
void of much influence, yet possessed of good reputation 
and sound native intellect. Now precisely of this char- 
acter were the first preachers of the gospel. They were 
1* 



10 EVIDENCES OF CHRISTIANITY. 

not indeed "ignorant" men, as the English version of 
Acts iv. 13 1 erroneously asserts, but common people, not 
professional men — persons engaged in private life. In 
short they were men engaged in mechanical pursuits, 
among whom we find as much native vigour of mind, as 
in any other walks of life. These men their hearers 
knew to be as little capable of fabricating such a religion 
as they themselves were. Nor could they suspect their 
motives ; for they had renounced all prospect of tempo- 
ral gain to publish this gospel: nor could they doubt the 
miraculous facts to which they appealed; for these were 
attested by hundreds of other witnesses, and repeated in 
their own presence. How absurd then is the supposition 
of the prejudiced infidel Volney, that these men were a 
"combination of artful Impostors,*' who built upon the 
credulity of mankind, the stupendous fabric of the Chris- 
tian Church! When, therefore, the apostles declared, 
that they had not invented their doctrines themselves, 
their fellow citizens readily did and necessarily must 
have believed them. When they declared, that they 
were taught by the Lord Jesus, what w T ould be the im- 
pression? The populace knew, that the apostles had 
intercourse with Jesus ; but what proof had they that he 
was not himself an impostor? That they could not re- 
gard him in this light, is evident from the manifest sin- 
cerity apparent in his whole life, but especially from the 
fact, that he neither sought nor accepted any advantage 
or honour from his fellowmen, which he could so easily 
have obtained by accommodating himself to the Jewish 
ideas of the [Messiah, as a temporal prince. On the con- 
trary he knew and himself predicted, that privation, per- 
secution and death would he his reward. Such never 
had been the conduct of cunning deceivers prior to that 
time, and never has been since. Impostors had arisen 
before and have been known since; but their conduct 
invariably betrayed them. Mohammed pretended to be 
a messenger from God, but the licentiousness of the re- 

x ly^fxfA±nroi kzi iJa>*/. See Ptosenmueller's Scholia. 



ORIGINAL EVIDENCES OF CHRISTIAMTV. 



11 



lig-ion which he taught, the sword by which he promul- 
gated it, and the naked views of self-aggrandizement 
which his conduct betrayed, proved his imposture. But 
in Jesus is seen nothing that could reflect suspicion on 
his character. He came indeed to publish a religion, 
but they knew it was a religion of self-denial ; it com- 
manded men to bridle their passions, to cultivate the 
nobler powers of the soul, to love and practise virtue. 
He Came also to establish a kingdom, but he told them 
it was a "kingdom not of this world." He paved for 
himself a way to a throne — but it was a throne in heaven. 
To establish his kingdom he drew the sword — but it was 
" the sword of the Spirit." His loins were girt, but with 
truth; he wore a breastplate, but of righteousness, and a 
shield, but it w r as a shield of faith; for his was a religion 
of peace and good will to men, and forbade 

" To wade through slaughter to a throne, 
And shut the gates of mercy on mankind.' 1 

Nor had the Jews any ground for considering Jesus as 
an enthusiast. The moderation uniformly evinced by 
him in the execution of all his designs, and especially the 
vast comprehensiveness of his plan for a spiritual king- 
dom, which according to his own declarations was to be 
executed almost entirely after his death, forbids the idea. 

b) The character of the first teachers of Christianity 
was, therefore, in itself calculated to arrest the attention 
of the primitive hearer and prepossess him in favour of 
their communications. But this interest was soon height- 
ened, and this confidence increased by the nature of 

THE DOCTRINES WHICH THEY TAUGHT. The truths of 

the sacred volume relate either to doctrines to be believed, 
or changes of heart to be experienced, or to duties of 
life to be performed, and may therefore accurately be di- 
vided into doctrinal, experimental and practical. In all 
these departments of truth the primitive hearer w T as ar- 
rested, as he would naturally expect, by many things 
new, interesting and of eternal importance, ^and some 
things especially relating to God, which seemed to border 
on mystery. But as the truths concerning the divine 



# 
12 ORIGINAL EVIDENCES OF CHRISTIANITY. 

being, which he had known and believed before, were of 
the same kind; as he could no more comprehend the 
mode of the divine omnipresence, the fact of which he 
had long believed, than the mode of the incarnation of 
the Son of God, and the trinity, which these new teach- 
ers inculcated, he considered this contiguous mystery as 
no objection. 1 Each class of these truths, moreover, 
contained numerous positive evidences of divine origin. 
The doctrines which they taught, corrected the errors of 
both Jews and Gentiles, and supplied the deficiencies of 
their religious systems. Instead of a God whose name 
was legion, being indeed many, the Christian religion 
taught the polytheistic heathen the existence of one living 
and true God — instead of idols of wood and stone, which 
their own hands had manufactured, it presented to them 
God as a spirit, pervading immensity with his presence, 
and beholding with omniscient eye the thoughts, words 
and deeds of all his creatures. Instead of the external 
homage through types and ceremonies at Jerusalem, it 
taught the Jew and Samaritan that the service of Jehovah 
is not confined either to mount Gerizim or Jerusalem, 
but that God is a spirit, and must be worshipped in spirit 
and in truth, and may every where be found. Instead of 
the darkness and uncertainty which hung around the fu- 
ture destiny of man, it brought life and immortality to 
clearest light: it elevated the veil which separated be- 
tween time and eternity, and spread before them in all 
their length and breadth, the future mansion of the 
blessed, as well as the doleful prison-house of the ac- 
cursed. Above all it taught to every serious inquirer 
with a degree of clearness not to be misunderstood, and 
with an amplitude leaving nothing to be desired, a satis- 
factory answer to the momentous, the thrilling question, 
"what must I do to be saved?" The serious gentile 
found these doctrines so strongly commend themselves 

'For the full discussion of the relation of the trinity to reason, 
the consideration of which would in this place have interrupted the 
argument, the reader is referred to the article of the trinity. 






MORAL EVIDENCES OF CHRISTIANITY. 13 

to his mind, and the reflecting Jew found them moreover 
so coincident with the doctrines of Moses and the pro- 
phets; that they felt the nature of this new religion com- 
bine with the character of its publishers, to arrest their 
attention and command their assent. 

Nor could the changes of heart which Christianity 
required, appear unreasonable to the serious mind. That 
mankind were depraved creatures, prone to do and delight 
in that which they knew to be wrong, even the heathen 
had acknowleged. Now Christianity required, that this 
depraved heart should be so changed by the power of 
God, as to take delight in those holy occupations, which 
are best calculated to promote our happiness on earth, 
and must constitute the source of our felicity in heaven: 
that we should be transformed into the image of God, 
and like him love holiness, delight in the prosperity of 
our fellow-beings, forgive our enemies, and place our su- 
preme affections on things above. That such a change 
must be conducive to happiness, that it was in every re- 
spect reasonable, the primitive hearer must have per- 
ceived; nor could the tender of its production, by the 
spirit of God, in all who would attend and obey the in- 
structions of the apostles, be objectionable in his view. 

The ethical system of Christianity in like manner must 
have made a favorable impression on the primitive hearer. 
The Jew found it elevating the standard of virtue far 
•above the requisitions of Moses and the prophets, 1 and 
saw his duty set forth in alight that could not fail to flash 
conviction into every serious, inquiring mind. The gen- 
tile found many of his imagined virtues blotted out from 
the catalogue, such as love of fante, self-confidence, sto- 
ical apathy under suffering, hatred of enemies and suicide ; 
and beheld their place supplied by milder, more humble 
and benevolent dispositions. The Christian religion in- 
culcated love to enemies; taught its votary to bless those 
that cursed him, to do good to those that hate him, and 
pray for them who despitefully used him ; 2 to love and 

•Matth. 5: 17. 21—22. 27. 28. 31. 32. 33. 34. fee. 

2 Matth. 5: 43. 



14 EVIDENCES OF CHRISTIANITY. 

do good to all mankind. It taught a path of duty adapted 
to the constitution of man, harmonizing fully with all his 
relations in life, requiring him to give unto Caesar the 
things that are Cassar's, and to discharge to God the du- 
ties which he owed to the great author of his being. 
The primitive hearer, therefore, found the truths proposed 
by the Saviour and his apostles , in themselves so new as 
to arrest their attention, so important as to excite their 
hopes and fears, so reasonable and plausible as to invite 
their belief. But these communications were accompa- 
nied by other circumstances, calculated still more to ex- 
cite an interest in their bosoms and completely to com- 
mand their assent. 

c) Those who first preached these doctrines, declared, 
that God, who sent them, authenticated their mission by- 
performing diverse miracles; and the primitive hearer 
actually witnessed such works with his own eyes. The 
miracles of the Saviour himself, who professed to be the 
Son of God, were not only first in order, but also most 
numerous, stupendous and important. But were they of 
such a nature, and performed under such circumstances, 
as to be clear of all suspicion? How could the sincere 
inquirer doubt when even his enemies confessed, This 
man doth many miracles ; when he knew that they were 
of the most various nature. He healed all kinds of 
sickness. 1 He miraculously changed water into wine. 2 
He provided for Peter the piece of tribute money in the? 
fish's mouth: 3 and procured for him a miraculous draught 
of fishes. 4 He walked upon the sea. 5 He commanded 
the wind and waves and they obeyed. 6 He miraculously 
fed at one time above four thousand, and at another five 
thousand persons, beside women and children. 7 He dis- 
played divine foreknowledge. 8 He raised the dead 9 on 
several occasions, and finally he himself arose from the 
dead. 10 It was also notorious that these exhibitions of 

*Matth. 4: 23. 24. 2 John 2: 1—11 3 Matth. 17: 27. 

"Luke 5: 4—7. 5 Matth. 14: 25. G Mark 4: 35—39. 

7 Matth. 14: 21. &John 1: 49. 50. 9 John 11: 1—47. 

lu John 20. Luke 24: 1—40. 



RESURRECTION OF JESUS. 15 

miraculous power, were not confined to one place, where 
Jesus might have enjoyed facilities for deception. Of 
some the theatre was Jerusalem, others were performed 
in the temple, others in Galilee, others in difFerent towns 
and villages, and some the Saviour healed, whom he even 
did not see ! Nor were his friends the only spectators 
of his miracles. Enemies of learning, ingenuity and 
virulence were often present; especially Judas, who had 
every possible opportunity to detect the supposed fraud, 
as well as every inducement to divulge it. And could 
any reflecting Jew for a moment indulge the supposition, 
that if the traitor had entertained the least suspicion that 
Jesus was an impostor, he would have felt any compunc- 
tion at having brought him to merited punishment; much 
less have brought back the money, acknowledged that he 
had betrayed innocent blood, and gone and hanged him- 
self? 

Nor could it have appeared possible, by any ingenuity 
whatever, to effect an imposition on his disciples arid his 
enemies, with regard to the principal and most striking 
of all his miracles, his own resurrection from the dead. 
For, that he was truly dead was confessed by his most 
inveterate foes. When Joseph of Arimathea desired of 
Pilate the body of Jesus, Pilate would not grant his re- 
quest, until, having inquired of the centurion, he found 
that Jesus had been dead some time. And the soldiers, 
who had been sent to break the legs of all three, brake 
the legs of the two malefactors, but coming to Jesus (we 
are told) "they brake not his legs, because he Was dead 
already." And now, when the Saviour had been com- 
mitted to the tomb, what could any prudent inquirer, 
what could an enemy of the gospel wish, to make the 
evidence absolutely conclusive? Why that some cau- 
tious, discerning person, or better still, some such enemy 
of Christ, could be there, and watch the grave during the 
eventful three days. Now all this, the first hearers of 
the apostles well knew, had actually been clone. 1 "The 

l Matth. 27: 62—66, 



16 MIRACLES OF THE APOSTLES. 

chief priests and pharisees came to Pilate saying, sir, we 
remember the deceiver said, while he was yet alive, After 
three days I will rise again. Command, therefore, that 
the sepulchre be made sure until the third day, lest his 
disciples come by night, and steal him away, and say 
unto the people, he is risen from the dead: so the last 
error shall be worse than the first." How natural these 
suspicions ! How exactly like what many at the present 
day would feel ! We may then rest assured, these were 
the very persons who would not suffer an imposture to 
be practised so much to their injury by which they would 
stand condemned as murderers of innocent blood. " Then 
said Pilate unto them, ye have a watch, go your way, 
make the grave as sure as ye can. So they went and 
made the sepulchre sure, sealing the stone, and setting 
a watch" That the Saviour, however, notwithstanding 
all this precaution, actually arose from the dead, was a 
matter of absolute certainty to those whom the apostles 
first addressed ; for he had frequently appeared to differ- 
ent persons, at one time to more than five hundred breth- 
ren, and during forty days after his resurrection he in- 
structed his apostles in the things pertaining to the king- 
dom of God, 1 after which as he was conversing with his 
disciples at Bethany, " whilst they beheld, he was taken 
up, and a cloud received him out of their sight." 2 Hun- 
dreds were yet living, who had been eye-witnesses of 
these stupendous miracles, and in any ordinary collection 
of hearers in or near Jerusalem, one or more of these per- 
sons would usuaUy be embraced. 

d) It was moreover known, that this Jesus had himself 
commissioned his apostles, Judas excepted, to publish 
his doctrines to all nations; hence their divine authority 
could not be disputed, and they were authorized to teach. 
And Jesus told them that the Holy Ghost, whose special 
influences should be poured out on them at pentecost, 
would bring to their recollection, and further teach them 
all things necessary for their official duties. There could 

•1 Cor. 15: 5—8. 2 Acts 1: 9, 






MIRACLES OF THE APOSTLES. 17 

be no doubt therefore of the infallible accuracy of their 
instructions. The hearers of the apostles, moreover, 
knew, that Jesus had conferred on them the power of 
ivorking miracles in his name ; for they indisputably ex- 
ercised it. When Peter healed the lame man, 1 even the 
Jewish sanhedrim was compelled to exclaim, "For that 
indeed a notable miracle hath been wrought by them, is 
manifest to all them that dwell in Jerusalem, and we can- 
not deny it." 2 No, we cannot deny it, we who have 
heretofore possessed the confidence of the people, we 
whose interest so strongly demands it, we whose honor 
and power depend on it; we cannot deny it. And why ? 
Because the lame man was for many years known to 
thousands, who all now see him restored. We cannot 
deny it, because we and hundreds beside ns, know it with 
as much certainty, as we do the existence of Jerusalem, 
the city in which we dwell ; for we see it with our own 
eyes ! 

e) The reflecting Jew would moreover remember, that 
about that time the expectation of the coming of-.Messiah 
prevailed in Israel. And if he knew the predictions that 
had been given to his people or if he inquired of Moses 
and the prophets, how surprisingly clear and striking 
w r ould he find their applicability to Jesus ! Had it been 
indefinitely predicted, that at some future time, a distin- 
guished personage should arise and establish an extensive 
empire, it might have been Cyrus or Philip of Macedon, 
or Alexander the Great, or Caesar, as well as Christ. Or, 
had the prophecies only determined, that this personage 
should arise from among the Jews ; it might have been 
fulfilled in Judas Maccabeus, or Jonathan, or John Hir- 
canus or Aristobulus, as well as by Jesus of Nazareth. 
But when he finds the prophets determining the very 
time of his appearance, namely before the sceptre or civil 
power should depart from the Jews ; whilst the sacred 
temple was yet standing; and at the expiration of the 
seventy prophetic weeks of Daniel, which ended in the 

*Acts 3: 5—7. 4 Acts 4: 16, 



18 EVIDENCE OF PERSONAL EXPERIENCE. 

year of his death ; when he heard them specify the very 
tribe (that of Judah) from which he should descend — yea, 
the very family of David in that tribe — and the very 
town, Bethlehem, in which he should be born; and, as 
there were two towns of that name, adding that it was 
Bethlehem in Judea and not in Galilee; — when on inves- 
tigation, the sincere, and inquiring Jew found these, and 
many other particulars, distinctly predicted by one or 
other of the prophets, and knew that all these things were 
so perfectly fulfilled in Jesus of Nazareth; how was it 
possible for him to doubt? Who that could weigh the 
force of evidence, and was anxious to learn the truth, 
would not have been convinced ? Who that was not 
blinded by prejudice, or enslaved to lust, would not, un- 
der such circumstances, have been constrained to exclaim, 
Lord, it is enough, I believe that thou art the Christ, the 
son of the living God, to whom else shall we go, thou 
hast the words of eternal life ! 

f) Such were the primitive evidences which Chris- 
tianity presented to those to whom it was first preached. 
And if they attended to its doctrines and endeavored to 
obey its prescriptions, they soon experienced within their 
souls another, a still more impressive and convincing 
evidence of its divine origin. They found these sacred 
truths penetrating the inmost recesses of their hearts, 
shedding abroad their benign light, enlisting their feelings 
in the cause of God, and urging them to the love and 
obedience of their forsaken heavenly Father, and find 
happiness in the paths of his commandments. In short 
they found, as every inquiring sinner will now find 
by happy experience, the truth of the Saviour's declara- 
tion, If any man will do my will, he shall know of my 
doctrine whether it be of God. 1 

II. And what is the light in which Christianity pre- 
sents itself to succeeding generations, to us at the pre- 
sent day? Has any certain record of its doctrines and 
duties and facts reached us? Can its primitive evidences 

'John 7: 17. 






EVIDENCE OF PERSONAL EXPERIENCE. 19 

exert any influence on our minds, and the stream of evi- 
dence, as it rolled on through successive centuries, been 
scattered and lost, or has it accumulated greater volume 
and force ? 

That we have as certain knowledge on the subject of 
Christianity, as the primitive hearers of the apostles, is 
indisputable, since in the kind Providence of our God, 
the very men whom Christ himself appointed as oral 
teachers of his religion, also reduced their instructions to 
writing for the benefit of distant Christians and of after 
ages. 1 Those instructions are found in the books of the 
New Testament, which we have hitherto, in the progress 
of our argument, received only as ordinary, authentic 
narratives of the facts recorded in them. But since it is 
certain, that the written instructions of all men, are at 
least as accurate if not more so than their oral, extempo- 
raneous communications; it follows, that the written pro- 
ductions of the apostles oi Jesus must be as correct and 
authentic as their preaching. And it is evident from what 
has been said, that they were divinely authorized teachers 
of Christianity, and that the instructions which they gave 
were rendered infallible by the guidance of the Spirit. 
Hence, as it would be absurd to suppose, that those who 
were infallible when they spoke, would instantly cease 
to be so when they undertook to communicate the same 
truths to distant Christians or future generations by wri- 
ting; it inevitably follows, that the writings of the apos- 
tles have the same kind and same degree of divine authority 
and inspiration, which belonged to their oral communica- 
tions. The call of the apostle Paul was miraculous, but 
his divine mission and inspiration are established by evi- 
dence of the same kind and degree which sustains the 
others. The writings of Luke and Mark receive a simi- 
lar character from the fact, that those of the former were 



Uohn 20: 31. But these (c-,-y.!iz A. 30, signs, miracles) are 
written, that ye might believe that Jesus is the Christ, (the Messiah) 
the son of God ; and that ye might have life through his name. 
Luke 1: 1—4. 



20 HARMONY OF THE SCRIPTURES. 

written in the company of Paul and sanctioned 1 by him, 
and those of the latter dictated by Peter. 2 And here it 
may in passing be remarked, that the divine authority of 
the books of the Old Testament, is also proved by the 
circumstance of their being so frequently quoted as such, 
by the infallible Saviour and his inspired apostles. 

From the above argument we derive the important in- 
ference, that having the genuine, unadulterated written 
instructions of those very persons, icho by divine au- 
thority first taught the Christian religion, that religion 
now comes to us arrayed in the full force of all its pri- 
mitive or original evidences. 

But the stream of evidence has received new acces- 
sions in the course of its progress, and the believer of 
after ages can find his faith confirmed by additional facts, 
not accessible to the primitive hearers of the apostles. 

Among these progressive or cumulative evidences 
(which we can take time merely to enumerate, but not 
discuss,) we may specify, 

a) The astonishing harmony of the books of the Old 
and New Testaments, written in different countries, by 
different persons, and hundreds of years apart; yet all 
constituting one connected, progressive revelation. This 
unexampled coincidence of persons, many of whom 
never even saw each other, in forming one harmonious 
work, and in communicating such successive and con- 
nected degrees of revealed truth, is explicable on no other 
supposition than that it was the same Spirit who guided 
the pen from Genesis to Revelation. 

b) The fulfilment of prophecy in the destruction of 
Jerusalem is another progressive evidence. A few years 
only elapsed after the departure of our Lord, until his 
disciples witnessed with their own eyes another fearful 
evidence of the divine origin of their religion. The 
Saviour had predicted in clear and unequivocal terms, 



J Acts 21: 17. 24: 27. &c. see Storr's Biblical Theology, Vol. I. 
p. 137. 

2 See Storr's Bib. Thcol. Vol. p. 136. 



PROGRESSIVE EVIDENCE— PROPHECY. 21 

the sad catastrophe, which awaited the devoted city of 
Jerusalem. He informed the Jews that "there should 
be great distress in the land and wrath upon the peo- 
ple ;" " that they should fall by the edge of the sword;" 
" that there should not one stone of the magnificent 
temple be left on another;' 5 and that there should be 
great tribulation in the city such as was not since the 
beginning of the world, nor ever shall be, and that 
many of those who heard him should live to see it. 1 
How fearfully all this was accomplished in A. D. 70, 
when the city was taken and reduced to a heap of ruins 
by the Roman general Titus, is well known. 

c) The dispersion of the Jecvs was also clearly fore- 
told. " They shall be led away captive into all nations," 
said the Saviour, and who has not been impressed with 
the singular spectacle presented by the descendants of 
this devoted people until the present day ? For seven- 
teen centuries have they literally been scattered among 
all nations, never amalgamating with them, yet never 
succeeding in the formation of a people or government of 
their own ! 

d) Since "Shilo, the Messiah, has come" 2 "the scep- 
tre has actually and finally departed from Judah." More 
than seventeen hundred years before the Saviour actually 
appeared, the Patriarch Jacob having "gathered his sons 
together that he might tell them what should befall them 
in the last days," told them that the Messiah, or Shilo, 
should appear before the civil power or sceptre had finally 
departed from the Jews, implying that after the advent of 
the Messiah, that power should not long be retained by 
them. Now we cannot fail to see a strong confirmation 
of our faith and cumulative evidence of the divinity of 
the bible in the fact, that although the civil power was 
never finally wrested from the Jews during all the vicissi- 
tudes which they had experienced as a nation before the 
birth of Christ, it was soon after actually taken from 
them, and never has been restored till this day ! 

Matthew 24, and Mark IS. 2 Gen. 49: 10. 



22 MIRACULOUS EXTENSION OF CHRISTIANITY. 

e) The Messiah or " desire of nations" was also to 
come, whilst the second temple 1 was yet standing; im- 
plying that after his advent it would be destroyed; and 
its entire demolition was clearly predicted by the Saviour 
himself. 2 Now in A, D. 70, about forty years after the 
Saviour's public appearance, the temple actually was de- 
stroyed and has never since been rebuilt! We have there- 
fore in the destruction of the temple another progressive 
evidence, which the first Christians had not, that Jesus 
was the Messiah, was sent from God, and therefore his 
instructions divine. 

f) The Revelation of St. John contains a prophetic 
history of the Christian church, and is a standing mira- 
cle for all ages. It was not designed, that all its portions 
should be intelligible prior to their completion. Hence 
this book of prophecy always has been enveloped in 
some mystery. But the progress of completion in every 
successive century, has reflected increasing light on this 
interesting portion of sacred writ; and in the last three 
centuries, the vicissitudes of the Papal "beast," the glo- 
rious Reformation, and the more recent efforts to spread 
tba gospel of Christ over every nation of the earth, have 
placed in strong relief the prominent features of that pro- 
phetic exhibition of futurity, and tended greatly to con- 
firm the believer's hope. 3 

g) Another progressive evidence of the divine origin 
of Christianity we behold in its extension and preserva- 
tion under the circumstances of the case. The nature of 
this religion is such, that it presented no inducements to 
its adoption to any other than those who sincerely be- 
lieved its doctrines and promises. Present difficulties, 

'Matth. 24: 1.2. And Jesus went out and departed from the 
temple : and his disciples came to him to show him the buildings of 
the temple. And Jesus said unto them, see ye not all these things? 
verily I say unto you, there shall not be left here, one stone upon another, 
that shall not be thrown down. 

2 On this interesting subject the reader is referred to " Faber on the 
Prophecies,'" and the " Prophetic History of the Christian Religion," 
by the R.ev. J. G. Sch mucker, D. D. 

3 Haggai 2: 7 — 9. See also Malacbi 3: 1. 



UNIVERSALITY OF THE CHRISTIAN RELIGION. 23 

persecution and often death, were the reward of its pro- 
fession. Nothing but the belief of a rest remaining for 
the people of God hereafter, could enable men to believe 
that godliness is profitable unto all things ; nothing but 
the belief that God was with them, and that he required 
such sacrifices, could have fortified the breasts of the 
primitive martyrs amid the horrors of the rack and 
stake. Moreover no other religion was ever propa- 
gated by mere instruction. The different forms of pa- 
ganism had been transmitted by tradition from the earliest 
ages, and were so incorporated with the civil governments 
as to be mere machines of state. They were therefore 
supported by the governments for political purposes, and 
not, like Christianity, extended by the intrinsic force of 
their own truths, Hence arose the oppositions of those 
who derived their subsistence from the services of the 
established system, hence the cruel, the inhuman perse- 
cutions which raged with almost uninterrupted fury fer 
several centuries, and in which frequently all the ener- 
gies, pecuniary, military, and intellectual were exerted to 
exterminate Christianity from the earth. Yet amid all 
these difficulties the religion of the despised Nazarine, 
by the sword of the Spirit and the aid of its divine Au- 
thor, fought its way against the pride of power, the pomp 
of opulence, and the sensuality of lust; until in the short 
space of a few centuries, the vast and powerful empire of 
the Romans bowed her neck to the crucified Galilean, 
and the banners of Christianity, which were first un- 
furled in the valleys of Judea, waved triumphant over 
the palace of the Cassars ! Was any other religion thus 
extended? Could any other be, especially such a re- 
ligion as the Saviour taught? 

h) The salutary influence which Christianity has ex- 
erted on those nations which have embraced it in any 
tolerable degree of purity, presents another item of pro- 
gressive evidence. An influence so salutary could pro- 
ceed from no other than a good source ; an influence so 
far transcending all that men ever exerted by their own 
ability, proves that another power beyond that of man 



24 UNIVERSALITY OF THE CHRISTIAN RELIGION. 

was concerned in its propagation. It inculcates those 
principles, by which alone the faithful administration of 
civil governments can be in the highest degree secured. 
It has mitigated the horrors of war; abolished human 
sacrifices ; it has elevated the female sex to their proper 
station in society ; it has almost throughout the whole 
extent of its influence abolished domestic slavery ; it has 
improved the situation of the poorer classes of society, 
and given rise to various enterprises of benevolence, al- 
most as numerous as the forms of misery and want met 
with on earth. And if the influence of this religion were 
more generally felt in nations nominally Christian, and 
its precepts faithfully obeyed; it would still farther miti- 
gate every form of suffering, and banish from the face of 
the earth that prolific mother of evils, war. 

i) The peculiar structure of Christianity by which it 
accomplishes the benign effects above enumerated, and 
which adapt it to universal adoption under every form of 
civil government, and every state of social society, de- 
monstrates that it is based on a more perfect view of all 
the complicated relations of human society and all the 
principles of human nature, than ever fell to the lot of 
any uninspired teacher of religion. 

Similar evidences are found in j) the mythologies of 
the Asiatic nations, which confirm many of the promi- 
nent facts of the Old Testament; k) in the discoveries 
of modern geologists, who find in the bowels of the earth 
conclusive proof of a universal deluge, of antediluvian 
animals, &c. &c. 

In view of this overwhelming mass of concurrent evi- 
dence, to which might be added the corroborative testi- 
mony of profane writers, of coins, <fec, it is impossible 
for the impartial and persevering inquirer to doubt the 
divinity of the Christian religion. To suppose all these 
evidences to have originated in chance, is to admit a far 
greater miracle than any contended for by the Christian, 
and to believe it performed without any design, performed 
too without any beneficial effect, yea performed in cir- 
cumstances calculated inevitably to involve the human 



THE CANON OF SCRIPTURES, 25 

family in a stupendous system of unqualified error ! The 
different objections against Christianity, are either mere 
misapprehensions of the objector, or they can be, as they 
often have been, satisfactorily answered. How truly 
may it, then, be said of the Christian, " on argument his 
faith is built." How just the declaration, 

A Christian dwells, Jike Uriel, in the sun, 
Meridian evidence pats doubt to flight ; 
And ardent hope anticipates the skies. 



CHAPTER III. 

THE CANONICAL BOOKS OF SCRIPTURE, AND 
PRINCIPAL VERSIONS. 

The books which participate in the mass of evidence 
above discussed, are the following, viz. The five books 
of Moses, termed Genesis, Exodus, Leviticus, Numbers, 
and Deuteronomy; Joshua, Judges, Ruth, 1 and 2 Sam- 
uel, 1 and 2 Kings, 1 and 2 Chronicles, Ezra, Nehemiah, 
Esther, Job, Psalms, Proverbs, Ecclesiastes, Solomon's 
Song, Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, 
Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, 
Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi, 
which constitute the Hebrew canon or the Old Testament. 
The books of the New Testament are I. Historical, the 
Gospels of Matthew, Mark, Luke, and John, and the 
Acts of the Apostles, also by Luke; II. Doctrinal, The 
Epistle of Paul to the Romans, his 1 and 2 to the Corin- 
thians, to the Galatians, Ephesians, Philippians, Colos- 
sians, 1 and 2 Thessalonians, 1 and 2 Timothy, Titus, 
Philemon, and to the Hebrews; the Epistle of James, 
2 



20 THE BIBLE THE ONLY RULE OF FAITH AND PRACTICE. 

the 1 and 2 of Peter, I, 2 and 3 of John, and that of 
Jnde ; and III. Prophetical, the Revelation of St. John. 

The hooks termed Apocrypha, neither lay claim 1 to di- 
vine origin, nor are entitled to be regarded as inspired. 
For they contradict themselves; 2 contradict the Scrip- 
tures; 3 were not acknowledged by the Jews; were not 
written until after the spirit of prophecy had ceased with 
Malachi ; are never quoted by Christ or his apostles; 
and were not received by the early Christians in the 
apostolic and subsequent age. 

As the canonical scriptures have been proved a divine 
revelation, it inevitably follows that we are bound to re- 
ceive them as such, and to believe all the declarations 
which they contain. 

a) But some of these declarations represent this reve- 
lation as a rule of faith and practice. 4 

b) Other passages declare it to he a sufficient rule : & 
not one which will put an end to all controversy, or pro- 
duce absolute uniformity of views among men, for such 
a rule no where exists in the world either among Roman- 
ists or Protestants, but a rule sufficiently clear to conduct 
the sincere inquirer into all necessary truth. 

c) Others declare it to be the only infallible rule. 6 

d) Others record the appointment of an order of 

r See the Prologue to Ecclesiasticus. 

^Compare 1 Mace. 6: -1 — 16. with 2 Mace. 1: 13—16. 

3 Comp. Baruch 1: 2. with Jerem. 43: G. 7. also 2 Mace. 14: 4L 

42., with Exod. 20: 13. 

4 2 Tim. 3: 16. 17. All the scripture (see v. 15.) is given hy 
inspiration of God and is profitable for (£$:uki\i-v;) instruction, 
( iKC 7'/J v ) f° r refutation; (iTrpcfartv) for reformation, (tfatSJVW) for 
training in righteousness ; that the man of God may he perfect, tho- 
roughly furnished unto every good work. John 5: 3U. Search the 
Scriptures, for in them ye think ye have eternal life, and they are 
they which testify of me. Matth. 22: 29. Jesus answered and said 
unto them, ye do en-, not knowing the scriptures. 

u 2 Tim. 3: 15. And from a child thou hast known the holy scrip- 
tures, which are able lo make thee wise unto salvation, through faith 
which is in Christ Jesus. 

''Isaiah 8: 20. To the law and the testimony: if they speak not 
according to this word it is hecause there is no light in them. 2 Pet. 
1: l!>. We have also a more sure word of prophecy, whereunto ye 
do well that ye take heed, as unto a light that shiiieth into a dark 
place, until the day dawn and the day star arise in your Hearts. 






TRANSLATIONS OF SCTUPTUIiE* 27 

men as teachers of this religion; 1 but 1) bind them to 
study the Scriptures 2 and teach according to them: 3 2) 
mention certain teachers, whose doctrines were false;* 
and 3) Require the hearers to compare the instructions 
of their teachers with the written revelation of God ; 5 
and 4) Pronounce the most awful curses on those who 
either add to, or subtract from the things taught in the 
inspired volume. 6 

From all these considerations we perceive the absur- 
dity, as well as the wickedness of the Roman Catholic 
church, which maintains, that the scriptures do not teach 
all the necessary features of true Christianity, that God's 
own word is not sufficiently clear to serve as a rule of 
faith and practice to Christians generally ; and that her 
popes and councils and priests are indispensable and in- 
fallible interpreters of what the scriptures mean ! ! 

l 2 Tim. 2: 2. And the things that thou hast heard of me among 
many witnesses, the same commit thou to faithful men, who shall 
be able to teach others also. Matth. 28: IS — 20. 

2 1 Tim. 4: 15. Meditate upon these things (the things among 
others taught in that epistle); give thyself wholly to them, that thy 
profiting may appear to all. 

:3 Gal. 1: 8. But though we, or an angel from heaven, preach 
(publish, \urtyyiki^nTdii) any other gospel unto you, than that which ice 
have preached, (published, orally, and in this epistle) let him be accursed. 

4 2 Pet. 2: 1. 2. But there were false prophets also among the 
people, even as there will be false teachers among you, who privily 
shall bring in damnable (destructive, &a&hsuU) heresies, even deny- 
ing the Lord that bought them, and bring upon themselves swift 
destruction. And many will follow their pernicious ways, by reason 
of whom, the way of truth will be evil spoken of. 

5 2John 10: 11. If there come any unto you, and bring not this doc- 
trine (that taught in this epistle) receive him not unto your house, 
neither bid him God speed; for he that biddeth him God speed, is 
partaker of his evil deeds. Acts 17: 11. These were more noble 
than those in Thessalonica, in that they received the word with all 
readiness of mind, and searched the scriptures daily whether those things 
icere so. 

6 Rev. 22: 18. 19. For I testify unto every man that heareth the 
words of the prophecy of this book, if any man shall add unto these 
things, God shall add unto him the piagues that are written in this 
book. And if any man shall take away of the words of the book 
of this prophecy, God shall take away his part out of the book of 
life, and out of the holy city, and from the things which are written 
in this book ! 



28 VICISSITUDES OF CHRISTIANITY. 

The principal modern versions most extensively used 
are the German translation of Luther, and the English 
published in the reign of king James L, about two hun- 
dred years ago. In preparing his version the illustrious 
reformer received much assistance from the learned Me- 
lancthon. Further to ensure its accuracy, Luther invited 
a select party to meet at his house daily, and aid in the 
revision of his work. 

Melancthon collated the Greek, Cruciger the Chaldee, 
and other professors the Rabinical writings. Justus 
Jonas, John Bugenhagen, and Aurogallus also lent their 
aid. The work was published in detached parts ; but 
the New Testament was finished in 1522, and the entire 
bible was first published in 1530. The language of Lu- 
ther's version is remarkably pure and elegant, it has just- 
ly been ranked with the German classics, and is at the 
present day entirely intelligible to the popular reader. 
The English version is the joint production of forty- 
seven distinguished divines, who were appointed by king 
James I. and commenced their labors in 1607. They 
were distributed into six divisions, two of which assem- 
bled at Cambridge, two at Oxford, and two at Westmin- 
ster, each division having a particular part of the Scrip- 
tures allotted to it. Every individual translated the whole 
portion assigned to his division. All the members of the 
division then met, compared their works and selected out 
of each what was thought best. Each book thus finished 
was sent to the other five divisions, and carefully revised 
by them. Three years were spent in this labor, after 
which three copies of the entire bible thus prepared, were 
forwarded to London, one from Cambridge, one from 
Oxford, the third from Westminster. Here a committee 
of six, two from each of these places, reviewed the whole 
work, which was again revised by Dr. Smith, who wrote 
the Preface, and by Dr. Bilson, bishop of Winchester. 
It was first published in folio in 1611, though some of 
the copies are dated 1612, and others 1613. 

It is a very correct and able version ; but too rigidly 
literal to be always perspicuous. A few passages also 
have been obscured by the change of signification which 



VICISSITUDES OF CHRISTIANITY, 29 

some few words have experienced in the lapse of two 
hundred and thirty years. A revised edition of this ver- 
sion lias recently been published by the celebrated Ameri- 
can Lexicographer Dr. Webster, in which he has made 
all those verbal and grammatical corrections rendered 
necessary by the present improved state of our lan- 
guage. 

The sacred volume has been translated into many other 
languages, ancient and modern; and by the pious efforts 
of different bible societies of die present day alone, into 
more than one hundred and fifty languages and dialects. 



CHAPTER IV. 

THE CORRUPTIONS OF THE CHRISTIAN RE- 
LIGION, AND REPUBLICATION OF ITS DOC- 
TRINES BY THE EARLY REFORMERS. 

The religion inculcated in that volume, the evidences 
of whose divinity we havs been reviewing-, was taught 
with various purity in the different ages which have 
elapsed since its publication. In the first few centuries, 
the church retained much of her apostolic beauty and 
purity, until her unhallowed union with the civil govern- 
ments was effected by the Emperor Constantine and his 
successors, and the papal hierarchy was gradually formed ; 
when one corruption succeeded another, until the lustre 
of the church was almost entirely buried in the midnight 
gloom of the dark ages. In due time, however, the God 
of Zion commanded light to shine out of the darkness. 
Wickliffe, in the fourteenth century, and Huss and Je- 



30 DI£T OF AUGSBURG* 

rome of Prague, in the earlier part of the fifteenth began 
to expose the ahominable corruptions of the Roman Ca- 
tholic church, and paid the forfeit of their lives for their 
zeal in the cause of the Redeemer. But in the sixteenth 
century, the great Head of the church raised up Martin 
Luther and his immortal co-adjutors, who shook the Pa- 
pal throne to its very foundation ; and, guided by the 
hand of Heaven, effected the glorious Reformation. This 
regeneration of the church has since been extended over 
the major part of Europe, and to it are we also indebted 
for the liberty, civil and religious, which distinguishes this 
favoured land. In the progress of their work, and under 
circumstances peculiarly interesting and imposing, the 
Reformers were called on to declare their fundamental 
views of the Christian religion, and thus framed the 
mother symbol of the Reformation. 

The Augsburg Confession was prepared for the two- 
fold purpose of rebutting the slanders of the papists, and 
of publishing to Europe, the doctrines of the Reformers. 
The Emperor Charles V., in order to terminate the dis- 
putes between the Pope and the princes who favoured 
the reformation, which tended to distract his empire by 
civil discord, and threw a formidable barrier into the way 
of his ambitious projects, had ordered the convention of 
a diet at Augsburg, and promised his personal attendance. 
The Pope also, who had long been pressing on the Em- 
peror the adoption of violent measures to suppress the 
obstinate heretics, as the holy father termed them, cher- 
ished the flattering expectation that this diet would give 
a death blow to the Protestant cause. Encouraged by 
the promise of impartial audience from the Emperor, the 
Elector of Saxony charged Luther, Melanethon, Eugen- 
hagen, and Jonas to make a sketch of their doctrines to 
be used at the diet. Such a summary was written by 
Luther in seventeen sections, termed the Torgau Articles. 
The Emperor, however, instead of reaching Augsburg 
on the 8th of April according to promise, did not arrive 
until the 15th of June. Melanethon in the mean time 
expanded these Torgau Articles, into what is now deno- 
minated the Augsburg Confession. This enlarged work 



DIET OF AUGSBURG. 31 

was than submitted to Luther at-Coburg, and received 

his cordial sanction 

On the 25th of- June, therefore, at 3 o'clock, P. M- 
this memorable Confession was publicly pronounced in 
the presence of the Emperor, his brother king Ferdinand, 
the electors John of Saxony, with his son John Freder- 
ick, George of Brandenburg, Francis and Ernest, dukes 
bf Luneburg and Brunswick, Philip, Landgrave of Hesse, 
Wolfgang, prince of Anhalt, and about two hundred other 
princes and divines. The Chancellors of the Elec'or, 
Baicr and Pout-anus arose, the former holding in his hand 
the German copy and the latter the Latin original. The 
Emperor desired the Latin to be read ; but the Elector 
remonstrated, alleging, that as the diet was assembled on 
German ground, it ought to use the German lan^ua^e. 
The Emperor having assented, Dr. Baier read the Ger- 
man copy, and, it is said, pronounced it with such an 
emphasis and so powerful a voice, that every syllable 
was heard not only by all in the hall, but also by the vast 
multitudes who had crowded around the doors and win- 
dows of the spacious edifice. 

This Confession, although it did not change the prede- 
termined purpose of the politic Charles, exerted a pro- 
digious influence in favour o( the reformers in the mines 
of the numerous princes, divines and literary men, who 
had assembled from a distance on this memorable occa- 
sion. It was soon after disseminated throughout Europe, 
and has been translated into the Hebrew, Greek, Spanish, 
Belgic, Italian, "Slavonic, French and English languages. 
The version found in this work, was made by the writer 
from the original Latin. This remark may not be super- 
fluous, as most of the English versions that have met his 
eye, were made from the German copy ; which, though 
entirely coincident in sense, differs occasionally in its 
phraseology. In one or two instances an amplifying 
sentence, contained in the Latin, was omitted by the con- 
fessors in the German; and as the writer is no friend of 
extended creeds, it was deemed unnecessary to retain 
ih em. 

This confession, which is justly styled the mother 



32 EXTENT OF THE LUTHERAN CHUI&H. 

symbol of the Reformation, has been adopted by the 
major part of all Protestant Europe, and has for about 
three centuries past been the standing symbol of Luther- 
anism in the following kingdoms ; in which the popula- 
tion according to the Berlin Kirchenzeitung was as fol- 
lows in 1836: 

Prussia, .... 8,000,000 

Austria, .... 2,250,000 

Saxony, .... 2,000,000 

Wiirtemberg, - - - 1,125,000 

Hanover, .... 1,000,000 

In the other German States, - 2,000,000 

France, .... 1,500,000 

Denmark, .... 2,000,000 

Norway and Sweden, - 4,000,000 

Russia in Europe, - - - 2,500,000 

Russia in Asia, - - - 100,000 

Poland, .... 500,000 

Netherlands, - 120,000 

Turkey in Europe, - - 15,000 

England, - - - - 40,000 

Italy, .... 500 

United States, - 600,000 



Total in the world, - - 27,750,500 

In Russia, according to the census of 1835, there were 
at that time, 820 Lutheran churches, attended by 493 
Lutheran ministers, viz. 362 principal churches, 18G 
affiliated churches, 33 hospital churches, and 239 chapels. 

The United Brethren or Moravians, though peculiar 
in their church government, have always retained the 
Augsburg Confession as their symbol, and yet adhere to 
it more strictly than most other portions of the Lutheran 
church. 

The whole number of Christians in the world who 
profess the Augsburg Confession is therefore upwards 
of 27,000,000, and this population embraces in it seventeen 
reigning sovereigns 

Other Confessions of faith were drawn up by differ- 
ent Protestant churches, among which the Articles of the 






EXTENT OF THE LUTHERAN CHURCH, 



33 



Synod of Dort, Holland, published in 1618, die West- 
minster Confession and the thirty nine Articles of the 
Episcopal churchy are the principal. The Westminster 
Assembly was convened by the British Parliament, and 
contained 121 of the most distinguished divines of Eng- 
land. Their Confession, which is an elaborate and well- 
digested production, received Parliamentary sanction in 
1648, and is still adhered to with various degrees of ex- 
actitude, by the Presbyterian churches of Great Britain 
ami America ; excepting only the Cumberland Presby- 
terians, whose doctrines substantially coincide with those 
of the Lutheran church. 

The Congregational churches of this country receive 
the Say brook platform, which refers to the Westminster 
Confession, to the 39 Articles of the Episcopal church, 
and to the Savoy Confession, as being in general cor- 
rect, summaries of doctrines, but does not require ab- 
solute subscription to any thing but the word of God. 
These churches generally believe in unlimited atonement, 
enjov the liberty of free discussion and Untrammelled 
investigation within the bounds of fundamentals, and dif- 
fer on very few points of doctrine or ecclesiastical gov- 
ernment from the Lutheran church in America. 

The Lutheran church in Europe is more numerous 
than all the other protestant denominations in continental 
Europe together, and the Augsburg Confession is pro- 
fessed by ninre than t\viee as many souls as any other 
Protestant Confession of faith. The Lutheran Church 
in the United States, which contains 1200 churches and 
dbout 104,000 regular communing members, has indeed 
always regarded the Augsburg Confession as the author- 
ized summary of her doctrines, but has not required any 
oath of obligation to all its contents. The General Sy- 
hod of the Lutheran church has adopted only the 2l doc- 
trinal articles* omitting even the condemnatory clauses of 
these, arid also the entire catalogue of Abuses corrected. 
No minister, however, considers himself bound to be- 
lieve every sentiment Contained in these twenty-one artU 
cles ; but only the fundamental doctrines. Accordingly, 
2* 



34 SYMBOLIC OBLIGATION IN THE LUTH. CH. IN U. S. 

the pledge of adoption required at licensure and ordina- 
tion, is couched in the following terms : 

1. Do you believe the Scriptures of the Old and New 
Testament to be the word of God, and the only infalli- 
ble rule of faith and practice ? 

. 2. Do. you believe, that the fundamental doctrines of 
the word of God, are taught in a manner substantially 
correct, in the doctrinal articles of the Auo-sburg Confes- 
sion ? 

The Lutheran divines of this country are not willing 
to bind either themselves or others, to anything more 
than the fundamental doctrines of the Christian revela? 
tion, believing that an immense mass of evil has resulted 
to the church of God, from the rigid requisition of ex- 
tensive and detailed creeds. The Saviour and his apos- 
tles have left no other creed than that contained in the 
Scriptures, and although experience and the nature of the 
case require some mutual agreement as to the doctrines 
to be inculcated by the ministry in any portion of the 
church of Christ, lest one should demolish what the 
other is labouring to build up \ yet we can see no su(r_^ 
cient warrant for any Christian church to require as a 
term of admission or communion, greater conformity of 
view than is requisite to harmony of feeling and success- 
ful co-operation, in extending the kingdom of Christ. 

What unshackled friend of truth can doubt, that the 
introduction of so many minor ramifications of doctrine 
into Modern Confessions. of faith, and the requisition of 
them all as terms of ecclesiastical admission and com- 
munion, destroyed the natural estimate which every un- 
biassed mind would form of the relative importance of 
each ? Who can doubt, that men were thus led to regard 
and denounce as heretics the members of oilier commun- 
ions, who held as cordially as they themselves did, all 
the essentials of the Christian system ; and in the eyes 
of the great Head of the church, were perhaps more a<5* 
ceptable than their self-erected judges ? In short it c:m- 
not be denied, that the enormous amplitude of the prin- 
cipal Protestant Symbols, and the unqualified assent to 
them, which was for a long time required in all the 



EVILS OF EXTENSIVE CREEDS. 35 

Churches and is even now demanded in some, were and 
ever would be a. bone of endless contention, and the pro- 
lific mother of bigotry and sectarianism. Had the early 
p rotes tan ts endeavoured to select the principal and fun- 
damental doctrines of Christianity, required a belief of 
them from all applicants for admission into their ranks, 
and agreed among themselves that discrepance of views 
on matters of non-fundamental nature, should neither be 
a bar to ecclesiastical communion nor fraternal affection; 
they would have saved the church from the curse of those 
dissentions, by which piety was in a great degree de- 
stroyed, and on several occasions, the very foundations 
of Protestantism shaken. What can be more painful to 
the true Christian, than to witness those who love the 
Lord Jesus, wasting that strength in mutual crimination 
for departure from some jot or tittle of a creed, not in- 
volving the grand scheme of gospel truth, nor clearly de- 
termined in Scripture, which ought to be directed against 
the enemies of tire cross, which ought to be expended 
in bringing sinners to Christ? 

But although the Lutheran divines are strenuous advo- 
cates for liberty of thought, and free, untrammeled inves- 
tigation of God's word, there is really as much doctrinal 
agreement and more harmony of feeling among them, 
than is found in any other church in America. Indeed, 
we do not hesitate to record it as our deliberate opinion, 
that full latitude of investigation within the bounds of 
fundamentals, is better calculated to beget unity of faith 
than extensive symbolic restrictions. How can that man 
be an impartial inquirer after truth ; how can he throw 
cpen his soul to the full influences of evidence, who 
knows that exclusion from his ecclesiastical connexions, 
ejection from his pastoral charge, and the exposure of 
his dependent family to poverty and want, would be the 
consequence, if his investigations should result in the 
rejection of a single article in his confession of faith? 

After these observations, it is almost superfluous to 
remark, that although this work, explanatory of the doc- 
trines of the Lutheran church, was undertaken by request 
of the General Synod of said church, and contains the 



36 OF GOD. 

principal views which we believe are entertained by th£ 
great mass of our divines; it is not designed to be in aftjr 
sense a standard to regulate tbe opinions of others, far- 
ther than the evidences which it contains may tend to 
generate deliberate conviction. 



CHAPTER V. 



OF GOD* 

I. The Existence of God. 

The bible never enters into a formal proof of the exis-^ 
tence of the divine being, but always presupposes its 
belief in the reader, and sometimes illustrates it by re- 
ference to the works of nature. 1 All nations possess a 
traditionary knowledge of this doctrine ; and so strong 
and decided does the apostle Paul consider the aptitude 
and tendency of the human mind to embrace it and dis- 
cern the evidences of its truth, that he describes it figu- 
ratively as inscribed on the tablets of the human heart. 
And the Psalmist terms that man " a fool, who says in 
his heart there is no God." The evidences of reason 
on this subject may be reduced to the following: 

a) The mutable nature of all visible objects around us 
in the world. Every thing that is changeable cannot be 
eternal, therefore must have had a beginning. Hence 
this world either sprang into existence by chance, which 
is absurd ; or created itself, which cannot be conceived, 

Isaiah 40: 12—31. Psalm 103. 104. Job 3S— 41. Acts 14: 
15—17. 17: 24—29, &c. 



THE EXISTENCE OF GOD. 37 

for it supposes a being to act before it existed ; or it was 
treated by another being, who is God. 

b) The universal consent of nations affords another 
proof. It may indeed be objected, that some errors have 
in former ages been universally received, such as the be- 
lief of a literal rising and setting of the sun. But the 
cases are not entirely analogous. The error referred to, 
though it prevailed many centuries, at last vanished be* 
fore the light of science, whereas the belief of the divine 
existence, instead of being impaired is strengthened by 
the march of improvement ; arid is more easily demon- 
strable now, than it ever has been in centuries past. 
Again, the belief of the rising and setting of the sun rested 
on mere occular testimony, in which there was an optical 
delusion ; in the other case our belief depends chiefly on 
a view of the abstract relation between cause and effect* 
between design and adaptation in the effect, and inteili 5 
gence in the cause; whilst the subjects of occular testi- 
mony in which this adaptation is visible, are innumerable, 
and consequently the danger of occular delusion m all, 
diminishes in proportion as their number is great. 

A few words, in this place, may not be amiss on the 
subject of the axiom itself: "that every effect (or thing) 
must have a cause" This seems, indeed, to be a dic- 
tate of the human mind, and by leading us back in the 
chain of causation, it accounts for the existence of all 
things around us. But does it tell us whence that first 
cause came ? Or is there contained in its elements any 
thing, which renders it more easy for the mind to con- 
ceive of a first cause as existing without a cause, than for 
any intermediate or second causes? In short, as we are 
ascending the chain of causation, dees the assumption 
that each link is supported by another above it, tend to 
explain what sustains the final link, from which the 
whole chain is suspended? It seems doubtful; and is 
almost as impossible for us to account for the existence 
of the first cause, as of any intermediate link without one 
anterior to it. Yet would it not be as reasonable for us to 
stop at any intermediate link, and suppose it to be final : 



38 PHYSICO-THEOL. PROOF OF THE DIVIDE EXISTENCE. 

because, such a supposed intermediate final link would 
account only for the effects posterior to it and flowing 
from it; and for the links above it in the chain, we must 
suppose another cause. Thus, if rain were regarded as 
a first cause, it would account for the creeks and rivers 
which fertilize our earth, and for the springs emerging 
from its surface: but we would be under the necessity of 
supposing another first cause to account for the vapours 
out of which this rain was formed, and for the caloric by 
which water was changed from a fluid to an triform 
state, and for the atmosphere by whose. superior gravity 
these vapours were raised from the surface of the earth 
and ocean. In a word, if we stop in the causal chain so 
long as we can see another ulterior link ; w r e stop with- 
out a reason for so doing, and thus will be compelled to 
suppose the existence of thousands of first causes instead 
of one. Nay it would be just as reasonable to regard 
every effect as the cause of its own existence. Hence 
if there is any truth in the axiom under consideration, 
the same reason which leads us to seek an anterior cause 
of the last effect, will urge us on in the pursuit as far a? 
we can possibly go, that is, until we reach one final, ulti- 
mate cause. Moreover on the supposition of thousands 
of first causes, we could not account for the harmony of 
all the parts of the universe. But all these difficulties 
vanish on the belief of one first cause, which is there- 
fore the most reasonable and the true supposition. And, 
finally, as we 'judge mind to be of a higher order than 
matter ; it seems less reasonable to regard mere matter 
as a final cause of its own existence and of the existence 
of other things, than to attribute this character to mind. 

c) The oldest and most comprehensible proof, how- 
ever, is that usually termed the Physico-theological proof 
derived from the intelligent arrangement and design visi- 
ble in the structure of the universe. This argument is 
of vast extent and irresistible force. Innumerable in- 
stances of it, may be seen in the human and other ani* 
mal bodies, as well as in the vegetable and mineral king- 
doms. 

The illustrious philosopher Kant, who flourished in 






ATTRIBUTES OF GOD'. 39 

Germany about the close of the last century, 1 and was 
considered by many of his countrymen as the greatest 
philosopher who has lived since the clays of Socrates, 
but whose writings at the present day do not rank so 
high, objected to this argument, that it does not prove 
the existence of the author of the universe itself, but only 
the existence of an intelligent architect, who planned 
and executed the present intelligent arrangement and de- 
sign of its structure. There is- some truth in this objec- 
tion, but it lies rather against the form than the substance 
of the argument. The intelligence visible in the struc- 
ture of the universe, does indeed only prove intelli- 
gence in the author of this structure ; but the axiom 
above mentioned requires, that we suppose a cause for 
the matter itself of the universe independently of its or- 
ganization. If we regard the matter of the universe as 
its own creator, we must admit several final causes ; but 
as this is unreasonable, one only of the two can be the 
ulterior cause — either inert unintelligent matter is the 
cause of its own existence and of the intelligent organi- 
sation of the world, or the intelligent cause of the design 
of the universe is author of both; That the latter is 
more reasonable we have above seen. 

II. The Attribute* of Goth 

The attributes of the adorable Jehovah may be partly 
learned from reason, by removing from our idea of his 
character every imperfection belonging to men ; by attri- 
buting to him as the author of our being, every tiling 
good found in us, and in the universe ; and by regarding 
as infinite, all the excellencies thus attributed to him. 2 
But the sacred volume gives us more satisfactory infor- 
mation on this subject. 

The Author of nature being one and indivisible, his 
attributes are not distinct either from himself or one 



'Obiit. 1804, eet SO. 

2 These are the well known processes of systematic divinity, termed 
via neo-atiouis, via causalitatis vie eminentioe. 



40 SELF-EXISTENCE, ETERNITY, IMMUTABILITY, 

another. But owing to the imbecility of the human mind, 
we can conceive of the divine character only by directing 
our attention successively to its several parts. These 
several aspects which are entirely subjective in their na- 
ture are termed attributes ; and although there are per- 
ceptible points of distinction between them, some of therii 
are so nearly related, and coalesce in such a manner, 
that different enumerations of them are often given. 
They may be thus enumerated, self-existence, eternity, 
immutability, omnipotence, omnipresence, omniscience, 
wisdom, holiness, truth, justice, benevolence (or love, 
or goodness;) , 

I. By the Self- existence of God is indicated that he 
has the cause of his existence in himself, and is not de- 
pendent for it in any degree on any being without him- 
self. This attribute is evident from" reason, which teaches* 
us to acknowledge one ultimate first cause of all things, 
Which being anterior to all other things . could riot be .in- 
debted for being to therri when they did not yet exist; 
The scriptures also teach this attribute by representing 
God as the creator of all things in the universe, and by 
some of the names attributed to him. 1 

II. His Eternity, or existence without beginning or 
end, is taught by scripture, 52 and seems also to result from 
his self-existence. 

III. The Immutability, or unchangeableness of God 
either in nature, attributes, or purposes, is taught by rea- 

^xod. 3: 14. And God said unto Moses, lam that I am. And he 
naid, thus shalt thou say unto the children of Israel, I am hath sent p 
me unto you. Gen. J: 1. Acts 17: 24. 25, &c. Neither is (<S-«£ attest*/) 
ministered unto by men's hands, as though he needed any tiling, see- 
ing he giveth to all, life and breath and all things. 

2 Psalm 90: 2. Before the mountains were bi ought forth, or ever 
thou hadst formed the earth and the world, even from everlasting tci 
eVerlasting thou art God. Rev. 1:8. T am the alpha and omega, 
the beginning and the ending, saith the Lord, who is and who was 
and who is to come, the Almighty. Psalm 102. 25. 26. 27. Of 
old thou hast laid the foundation of the earth, and the heavens are 
the work of thy hands. They shall perish, but thou shalt endure ) 
yea all of them shall wax old like a garment ; as a vesture thofl 
shalt change them and they shall be changed ; but thou art the 
same, and thy years shall have no end. 



OMNIPOTENCE, OMNIPRESENCE, OMNISCIENCE. 41 

son and scripture. 1 Any natural change in God would 
involve imperfection, either in his former or subsequent 
state ; or a progression in knowledge implying previous 
defect. 

IV. By the Omnipotence, or almighty power of God, 
is meant his ability to do every thing, which does not in 
the nature of things involve a contradiction. The in- 
comparable greatness of the divine power may be infer- 
red from the works of creation ; its absolute infinity is 
taught by the sacred volume. 2 

V. The Omnipresence of God, signifies his being 
actually present at all times in all parts of the universe, 
and may be inferred from his constant agency in every 
part of creation, as well as from the word of God. 3 

VI. By the Omniscience of God, is meant his perfect 
knowledge of all things real, which either have had, or 
how have, or hereafter will have actual existence, in 
every place, arid under any circumstances ; and of all 
things possible in the physical, intellectual and moral 
universe under every possible combination of circum- 
stances. This attribute is not only taught by scripture, 4 

1 James 1: 17. Every good gift and every perfect gift is from 
above, and cometh down from the Father of lights with whom is 
no variableness neither shadow of turning. Num. 23: 19. God is 
hot man that he should lie, neither the son of man that he should 
repent ; hath he said and shall he not do it, or hath lie spoken and 
shall he not make it good ? 

2 Luke 1: 37. For with God nothing shall be impossible. Matth. 
19: 26. But Jesus beheld them and said unto them, with men this 
is impossible ; but with God all things are possible. 

3 Acts 17: 28. For in him we live and move and have our being, 
as certain of your own poets have said, "for we are also his orF- 
spring." Psalm 139. 7 — -10. Whither shall I go from thy spirit? 
or whither shall 1 flee from thy presence 1 If I ascend to heaven, 
thou art there ; if I make my bed in hell, behold thou art there. If 
I take the wings of the morning, and dwell in the uttermost parts 
of the sea ; even there shall thy hand lead me, and thy right hand 
shall hold me. 

4 1 John 3: 20. For if our heart condemns us, God is greater than 
our hearts and knoweth all things. Heb. 4: 13. Neither is there 
any creature that is not manifest in his sight ; but all things are na- 
ked and open unto the eyes of him, with whom we have to do. 
Acts 15: IS. Known unto God are all his words from the begin- 



42 WISDOM, HOLINESS, TRUTH. 

but required by reason, as a necessary part of infinite 
perfection. 

VII. The Wisdom of God is that aspect of the divine 
being, in which we contemplate him as promoting the 
highest possible good of the universe, by an infinitely 
perfect selection of the best ends, and of the best possi- 
ble means for their accomplishment. Of this attribute 
we find much evidence in the structure of the universe, 
and more in the declarations and narratives of the sacred 
volume. 1 

VIII. By the Holiness of God, is meant the infinite 
moral purity of his character, embracing his love and 
practice of what is morally good, as well as his abhor- 
rence of moral evil and exemption from it. Some evi- 
dence of this attribute may be seen in the perceptible 
connexion between virtue and happiness, vice and misery 
in the world, but it is more fully taught in the word of 
God. 2 

• IX. By the Truth or Veracity of God, is meant that 
his declarations may always be relied on as sincere, and 
that the declarations which he has uttered, whether pro- 
mises, com in inations or predictions, will infallibly be 
verified. This attribute is deducible from his moral per- 
fection, and is much insisted on in Scripture* 

ning of the world. 1 Chron. 28: 9. The Lord searcheth all hearts, 
and understandeth all the imaginations of the thoughts. 

l l Tim. 1: 17. Now unto the king- eternal, incorruptible (cupS-agTO)) 
invisible, the only icise God, be honour and glory for ever and ever, 
Amen. Rom. 16:27. To' God only icisc, be glory, through Jesus 
Christ, for ever, Amen. 

2 Isaiah 6: 3. One (seraph) cried unto another and said, Holy, holy, 
holy is the Lord God of Hosts, the earth is full of his glory. James 
I: 13. Let no man say when he is tempted, I am tempted of God, 
for God cannot be tempted with evil, neither tempteth lie any man ; 
but every man is tempted when he is drawn aWay of his own lust 
and enticed. 

3 Numbers 23: 19. God is not man that he should lie, neither the 
son of man that lie should repent : hath he said and shall he not do 
it.? or hath he spoken and shall he not make it good? Heb G: IS. 
That by two immutable things, concerning which it was impossible 
for God to lie, we might have a strong consolation, who have lied 
for refuge to lay hold upon the hope set before us. 



JUSTICE, BENEVOLENCE, THE TRINITY. 43 

X. The Justice of God is that trait of his character, 
by which, with infinite accuracy and perfect impartiality, 
he graduates his rewards and punishments according to 
the minutest shade of obedience and disobedience exhib- 
ited by the subjects of his moral government, amid every 
variety of circumstance and situation. This attribute 
may be partly seen in the dealings of divine providence, 
and is fully taught in the sacred volume. 1 

XL By Benevolence, or Goodness, or Love of God, 
is meant his disposition to confer on all his sensitive crea- 
tures, at all times, the greatest, happiness which their 
nature and character qualify them to enjoy, and which it 
is consistent with the highest good of the universe, that 
he should bestow. 2 



III. The Trinity. 

In addition to the aspects of the divine character already 
discussed, the Scripture represents to us a view of God 
altogether peculiar, and such as cannot with consistency 
be resolved into mere figurative language, or allegorical 
representations. It speaks of "a Son of God" who 
"existed in the beginning;' with God," who assumed a 

l Jerem. 17: 10. I the Lord search the heart, T try the reins even 
to give every man according to his ways, and according to the fruit 
of his doings. Acts 10: 34. 35. Then Peter opened his mouth and 
said, of a truth I perceive that God is no respecter of persons ; but 
in every nation he that feareth him and worketh righteousness, is 
accepted with him. Rom. 2: 6. Who (God) will render to every 
man according to his deeds. 

2 1 John 4: 8. 16. He that loveth not, knoweth not God, for God is 
love. And we have known and believed the love that God hath to 
us : God is love ; and he that abideth, Qulrar) in love, (pimv) abi- 
deth in God, and God in him. Psalm 145: 8. 9. The Lord is gra- 
cious and full of compassion, slow to anger, and of great mercy. 
The Lord is good to all, and his tender mercies are over all his 
works. John S: 16. 17. For God so loved the world, that he gave 
his only begotten Son, that whosoever belie veth in him should not 
perish, but have everlasting life — For God sent not his Son into the 
world to condemn the world, but that the world through him might 
be saved. 



44 THE TRINITY. 

human nature, and dwelt for a season among men. It 
represents this Son of God as in some respects distinct 
from the Father ; for it speaks of him as conversing with 
the Father, about the glory which he had with him ere 
the world was, and consequently before his human na- 
ture was born. It represents this Father as having sent 
this Son into the world, the Son as promising his disci- 
ples, that after his return to the Father, he would send 
them another Comforter, the Holy Ghost. It attributes 
habitually a different name to each of these three, and 
represents each as sustaining a different and peculiar part 
in the grand economy of grace. Yea, in several in- 
stances the New-Testament describes scenes, in which 
they are represented as sustaining simultaneously differ- 
ent parts. It appears, therefore, that there is a real dis- 
tinction of some kind in the Deity, that it is threefold, 
and that it is such as represents each of the three as a 
distinct subsistence or an agent, for distinct actions are 
attributed to each. How totally mistaken the representa- 
tion is, which would make this distinction consist merely 
in variety of offices or official relations, can easily be made 
to appear. Thus it has been said, this distinction is none 
other than the difference between the ideas suggested by 
the phrases, George Washington, General Washington, 
and President Washington. Let us make the trial, and 
every sincere inquirer after truth can easily decide the 
point. u I (General Washington) came forth from 
George Washington (the Father,) and came into this 
country (world) ; again I (General Washington) leave 
this country (world), and go to George Washington." 1 
Again, "But the Comforter, which is President Wash- 
ington (the Holy Ghost), whom George Washington will 
send in rny name (the name of General Washington) 
shall teach you whatever I (General Washington) have 
said unto you." 2 Again, " But when the Comforter 
(President Washington) is come, whom I (General 
Washington) will send unto you from George Washing- 
ton (the Father), he (President Washington) shall testify 

'John 16: 28. 2 Jolm 14: 26. 



THE TRINITY. 45 

of me (General Washington). {Surely this experiment 
sufficiently proves that the distinction spoken of by the 
inspired writers is not merely that of several offices be- 
longing to the same person. The persons of the Trinity 
are evidently represented as distinct agents, to whom 
separate actions are ascribed. When we reduce to gene- 
ric heads the representations of scripture on this subject, 
they seem to resolve themselves into the following pro- 
positions. 

a) That there is but one God: 1 This is a dictate of 
abstract reason also ; for we cannot conceive of more 
than one infinitely perfect, self-existent and supreme 
being. 

b) Yet in this one God. there exist three hypostases, 2 
or persons, or subsistences, whose nature is unintelligi- 
ble to us, but of tv horn actions are predicated individually, 
and who are designated by the distinctive names Father, 
Son and Holy Ghost. 

I. The man Jesus is represented as a real human 
being, born of the virgin Mary, and like unto other 
men in all things, sin excepted. 2 All that mortal eyes 
saw of his person was the created, human being, Jesus. 
The fact that the divinity dwelt within him, that the Son 

'Deut. 6: 4. Hear, O Israel ! the Lord our God is one Lord. 

2 Matth. 3: 16. 17. And Jesus, when he was baptized, went up 
straightway from the water, and lo ! the heavens were opened unto 
him, and he saw the Spirit of God descending like a dove, and light- 
ing upon him : and lo! a voice from heaven, saying, This is my be- 
loved Son, in whom I am well pleased. Matth. 28: 19. Go ye, 
therefore, make disciples (uzd-arlvs-ctre) of all nations, baptizing 
them in the name of the Father, and of the Son, and of the Holy 
Ghost. 2 Cor. 13: 14. The grace of the Lord Jesus Christ, and 
the love of God, and the communion of the Holy Ghost be with 
you all, Amen. 1 Pet. 1: 2. Elect according to the foreknowledge 
of God the Father, through sanctification of the Spirit unto obedience 
and sprinkling of the blood of Jesus Christ. 1 John 5: 7. For there 
are three that bear record in heaven, the Father, the Word (logos) 
and the Holy Ghost, and these three are one. See also, 2 Thess. 3: 5. 
Gen. 1: 26. Gen. 3: 22; 11: 7. Gal. 1: 7. Is. 6: S comp. with 
48: 16. 

:J 2 Cor. 5: 21. For he hath made him to be sin for us, who 
knew no sin. John 8: 46. Which of vou convicteth (sks^si) me 
of sin ? Heb. 7: 26. 1 Pet. 1: 19. 2: 22. 



46 



DIVINITY OF CHRIST. 



of God, or Logos, or second person of the Godhead, was 
united to him, as well as the extent and peculiar nature 
of this union, could not be seen by mortal eyes, nor even 
inferred primarily from his miracles ; for other men also 
wrought miracles, but must be learned only from his de* 
clarations and those of his apostles, the truth of these 
declarations being sustained by the stupendous miracles, 
and every other species of evidence which both he and 
they exhibited to substantiate the divinity of their mission* 

II. Yet with the man Jesus there was united another 
invisible being, of a very different nature and higher 
order, called Son of God, and united in such a manner 
as to form a just basis for the reciprocal ascription of 
attributes taken from either nature, to the one being or 
person ; just as in the case of man, who consists of two 
parts, body and soul, the one visible and the other unseen 
by human eye, we say of the same individual he is mor- 
tal, meaning his body, and he is immortal, alluding to 
his soul. 1 That such a higher nature was thus united to 
the man Jesus, is evident; for 

a) The scriptures predicate of Christ existence before 
the birth of his human nature, 2 yea declare that he ex- 
isted before the world was made, * from eternity. 4 ' None 

1 John 6:62. What, if ye shall see the son of man ascend, to 
where he wasbtfore 7 Acts 20:28. Take heed therefore to your- 
selves, and to all the flock over which the Holy Ghost hath made 
you hishops, (br/c;to7r*c) to feed the church of God ($■«*, see Knap.p,) 
which he hath purchased with his own blood. Gal. 4: 4. Rom. 8: 
3. 9: 5. John 21: 17. Matth. 9: 4. John 17: 5. 

2 John 16: 28. I came forth from the Father and came into the 
world; again I leave the world, and £0 to the Father. 6: 38. For J 
came down from heaven, not to do mine' own will, but the will of him 
that sent me. 8: 56. Verily, verily, I say unto you, before Abra- 
ham was, I am. 

3 John 17:5. And now, O Father! glorify thou me with thine 
own self, with the glory winch I had with thee before the world icas. 
See also v. 24. 

4 1 John 1: 2. We show unto you that eternal life which was with 
the Father, and was manifested unto us. Hob. 1: 10 — 12. Thou 
Lord (Christ v. 1 — 10.) in the beginning didst lay the foundation of 
the earth, and the heavens are the work of thy hands; they shall 
perish, hut thou remainest, and they shall all wax old as doth a gar- 
ment; and as a vesture thou shall, fold them up, and they shall be 
changed ; but thou art the same, and thy years shall not Jail. 



DIVINITY OF CHRIST. 47 

will contend, that the human being Jesus existed before 
his birth of the virgin Mary, much less, that he existed 
from eternity. If, therefore, there be any sense in these 
declarations, they must refer to another being or nature : 
yet as they are affirmed of the Lord Jesus, it follows that 
a being of whom antemnndane, yea eternal existence 
may truly be asserted, was so united to the man Jesus, 
in a manner analogous to the union of soul and body, 
that actions and properties belonging to either nature, 
may justly be affirmed of the one complex person. 

b) The scriptures expressly call Christ " God"* "ray 
Lord and my God," 2 k 'the true God," 3 and "God over 
all;" 4 and apply other modes of expression of equivalent 
import. The explicit manner in which these names are 
thus applied ought indeed to prevent the possibility of 
misapprehension. But that they are designedly applied 
to Christ, and in their ordinary acceptation too, seems to 
us placed beyond all doubt by the fact, that the inspired 
writers, 

c) Represent him as performing such works as God 
alone can perform, and as could not be attributed to him, 
if the divine being were not also united with him in so 
close and peculiar a way, as to make it just to affirm of 
3iim predicates taken from this divine nature. They de- 
clare him to be the CrecJor b of the universe, to have 
made all things both visible and invisible. 6 They also 
attribute the preservation of the universe to him, 7 and 

'John 1:1. In the beginning was the word, and the word Was 
with God and the word (\oyoe) roas God. Heb. 1: S. 

2 John 20: 28. And Thomas answered and said unto him, my 
Lard and my God. 

3 1 John 5: 20. This is the true God and eternal life. 

4 Rom. 9: 5. Whose are the Fathers, and of whom, as concern- 
ing the flesh, Christ came, who is God over all, blessed for ever ! 

5 John 1: 3. All things were made by him, and without him was 
not any thing made that was made. 

G Col. 1: 16. For by him (Christ) were all tilings created that are 
in heaven and that are in earth, visible and invisible, whether they 
be thrones or dominions, or principalities, or powers; all things were 
created by him and for him. Heb. 1: 2. 

7 Col. 1: 17. And he (Christ v. 16) is before all things, and by 
him all things consist. Heb. 1: 3. Who (the son v. 2.) being the 



48 DIVINITY OF CHRIST. 

state, that he will at the last day raise the dead and judge 
them. 1 Assuredly all this cannot be meant of the mere 
man Jesus. 

d) But the sacred penmen proceed farther still, and 
ascribe in unqualified and unequivocal terms the attri- 
butes of God to this visible, human being, Christ. Now 
it is admitted, that to his human nature no such infinite 
attributes can possibly belong ; hence another being of 
whom they are predicable, must have been united with 
the man Jesus, in such a manner as to justify the appli- 
cation of these epithets to the one joint person, Christ. 
Of an irrational animal, an elephant, or a horse, we can- 
not say, as we can in reference to any man, he is mortal 
and he is immortal. Nor is any one at a loss for the 
reason. Although we, in both cases, see nothing more 
than the mortal body ; yet, in the case of man, we have 
conclusive evidence, that with his visible body, there is 
united an invisible immortal spirit. So also, if the in- 
spired writers had not believed that the divine being, the 
Son of God (logos,) was in an analogous but equally 
mysterious manner united to the man Jesus, it would 
have been absurd in them to attribute divine attributes to 
him. 

They ascribe to him, omnipotence* omniscience, 2 and 

brightness of his glory, and the express image of his person (J^rccr7aVga?, 
substance) and upholding all things by the word of his power, &c. 

'Phil. 3: 20. 21. For our conversation (Vcast^wa, citizenship) is 
in heaven, whence also we look for the Saviour, the Lord Jesus 
Christ ; who shall change our vile body, that it may be fashioned 
like unto his glorious body, according to the working whereby he is 
able even to subdue all things unto himself. John 5: 23. 

s Phil. 3: 21. According to the working whereby he is able to sub- 
due all things unto himself. John 10: 18. I have power to lay 
down my life and I have power to take it again. 2 Pet. 1: 3. Acts 
1': 24: 32. 3: 13. 15. 5: 30. 1 Cor. 6: 14: 15: 15. 

J Acts 1: 24. And they prayed and said, thou Lord, who knoicest the 
hearts of all men, show whether of these two thou hast chosen. 1 
Cor. 4: 5. Therefore (says Paid) judge nothing before the time, 
until the Lord come, who will both bring to light tin* hidden things 
of darkness and will make manifest Hie counsels of the hearts. Rev. 
2: 23. And all the churches shall know that 1 am he who search- 
ctli the reins and the hearts, and [ will give unto every one of you 
according to your works. (1: 18.) 



DIVINITY OF CHRIST. 49 

ascribe in unqualified and unequivocal terms the attri- 
butes of God to this visible, human being, Christ. Now 
it is admitted, that to his human nature no such infinite 
attributes can possibly belong ; hence another being of 
whom they are predicable, must have been united with 
the man Jesus, in such a manner as to justify the appli- 
cation of these epithets to the one joint person, Christ. 
Of an irrational animal, an elephant, or a horse, we can- 
not say, as we can in reference to any man, he is mortal 
and he is immortal. Nor is any one at a loss for the 
reason. Although we, in both cases, see nothing more 
than the mortal body ; yet, in the case of man, we have 
conclusive evidence, that with his visible body, there is 
united an invisible immortal spirit. So also, if the in- 
spired writers had not believed that the divine being, the 
Son of God (logos,) was in an analogous but equally 
mysterious manner united to the man Jesus, it would 
have been absurd in them to attribute divine attributes to 
him. 

They ascribe to him, omnipotence, 1 omniscience, 2 and 
6 'the fullness of the Godhead" that is, the entire mass 
of all the divine perfections. 3 

e) Nay, if possible, they proceed farther still, and 
enjoin divine honour and worship of Christ, as a duty 

'Phil. 3: 21. According to the working whereby he is able to sub' 
due all things unto himself. John 10: 18. I have power to lay 
down my life and I have power to take it again. 2 Pet. 1:3. Acts 
2: 24. 32. 3: 13. 15. 5: 30. 1 Cor. 6: 14. 15: 15. 

2 Acts 1: 24. And they prayed and said, thou Lord, who know est tlie 
hearts of all men, show whether of these two thou hast chosen. 1 
Cor. 4: 5. Therefore (says Paul) judge nothing before the time, 
until the Lord come, who will both bring to light the hidden things 
of darkness and will make manifest the counsels of the hearts. Rev. 
2: 23. And all the churches shall know that I am he who search- 
eth the reins and the hearts, and I will give unto every one of you 
according to your works. (1: IS.) 

:3 Col. 2: 8. 9. Beware lest any man despoil (avxttyaryZy) you 
through philosophy and vain deceit, according to the tradition of 
men, according to the rudiments (or imperfect instructions, mro^itet) 
of the world, and not according to Christ, for in him dwelleth all the 
fullness of the God-head bodily. _ 

3 



50 DIVINITY OF CHRIST. 

of Christians. 1 No duty had heen more clearly incuP 
cated in the sacred writings of the Jews, than that of 
exclusive worship to the one God, "I am the Lord thy 
God — and thou shalt have no other gods before me — * 
thou shalt not bow down thyself unto them nor serve 
them." 2 Now can we suppose, that these apostles, who- 
were Jews, and to whom the Saviour himself had said 9 
I came not to destroy the law but to complete it, would 
have either enjoined or practised the worship of Christ, 
if they had regarded him as a mere human being, if they 
had not literally meant, what they often elsewhere in- 
culcate, that with the visible human being Jesus, there 
was united the Son of God, the word or logos, which 
was in the beginning with God, and which was God? 
Can it be that these men would trust their own souls, or 

1 John 5: 23. That all men should honour the Son, even as they 
honour the Father. He that honoureth not the Son, honoureth not 
the Father who hath sent him. 1 Cor. 1:1. Paul — unto the church 
of God at Corinth, with all that in every place call upon the name 
of Qi7rzK>JL\x{Atvotv, invoke, worship) Jesus Christ our Lord, both theirs 
and ours. Acts 7: 59. And they stoned Stephen, calling upon God, 
(invoking) and saying Lord Jesus receive my spirit. In v. 55. it is 
said Stephen was inspired "fall of the Holy Ghost." 1 Cor. 1: 2. 
Grace be to you, and peace, from God our father, and from the 
Lord Jesus Christ. See also 2 Cor. 12: 8. 1 Thess. 3: 1 1. 2 Thess. 
2: 16. 17. Rom. 1: 7. 2 Cor. 1: 2. Ephes. 3: 6. Acts 9: 21. 
Heb. 1: 6. Let all the angels of God worship him. Phil. 2: 10. 11. 
That at the name of Jesus every knee should bow, of those in hea- 
ven, and those in earth, and those under the earth : and that every 
tongue should confess, that Jesus Christ is Lord, to the glory of 
God the Father. Rom. 10: 9—14. Rev. 5: 9—14. And they 
sang a new song, saying, thou art worthy to take the hook, (roll, 
0t£htov) and to open the seal sthereof ; for thou wast slain and hast 
redeemed us to God, by thy blood, out of every kindred and tongue 
and people and nation; and hast made us unto God kings and 
priests : and we shall reign on the earth. And I beheld and I heard 
the voice of many angels round about the throne, and the beasts 
and the elders : and the number of them was ten thousand times 
ten thousand, and thousands of thousands ; saying with a loud voice: 
Worthy is the lamb that was slain, to receive power, and riches, and 
wisdom, and strength, and honour, and glory, and blessing. And 
every creature — heard I saying : Blessing and honour and glory and 
power be unto him that sitteth upon the throne, and unto the Lamb 
for ever and ever. 
2 Deut. 5: 6—9. 



Personality of the holy spirlt. 51 

enjoin it on mankind to trust their all, in time and eter- 
nity, to an arm of flesh, to a mere creature, mortal, de- 
pendant, as much in need of protection as themselves ? 
Nay so notorious is the fact, that they believed the divine 
nature united to the man Jesus, that this article of their 
creed was well known even to contemporaneous heathen 
writers ; and Pliny, the authentic arid celebrated Roman 
writer, who lived thirty-eight years contemporaneously 
with the apostle John, says, " They, (the churches in 
Asia Minor) sing a hymn together to Christ as God." 1 
Let every sincere inquirer after truth therefore cheerfully 
acquiesce in the revelation of himself, which God has 
chosen to give ; remembering that it is not a mere matter 
of opinion, but a truth of absolute obligation and eternal 
consequences : He that believeth and is baptized shall 
be saved ; but he that believeth not shall be damned ! 

III. The Holy Spirit is also represented in the sacred 
volume, as a distinct and divine person, or subsistences 

1. Those who deny this proposition, and yet profess 
to receive the word of God, regard the passages wmich 
prove the personality of the Spirit, as mere figurative 
language, designed to represent the divine power. If 
that were the natural interpretation of the passages refer- 
red to, yea if it can be adopted without violence to the 
larws of language, it ought to be admitted. But this we 
think the reader will find difficulty in accomplishing 
" But Peter said, why hath Satan filled thine heart, to 
lie unto the divine power, (Holy Ghost) ?" " All man- 
ner of sin and blasphemy shall be forgiven unto men, 
but blasphemy against the divine power (Holy Ghost) 
shall not be forgiven unto men." "The power of God, 
whom I will send unto you from the Father." " It 
seemed good to the divine power (Holy Ghost.) and to 
us." Assuredly this construction is both unnatural and 
inadmissible ; and abundant evidence exists, that the in- 
spired penmen regarded the Holy Ghost as a person, or 
agent, in like manner as they did the Son. This is 
evident, 

barmen Christo, quasi Deo, dicere seeum in?icem. L. X, Ep. 97, 



52 PERSONALITY OF THE HOLY SPIRIT. 

a) From those passages in which the Holy Spirit is 
designated by a personal name, and associated, as a 
third being, with the Father and the Son. An attribute 
of God assuredly cannot be classed as third agent ; nor 
be regarded as anything beyond a property of God him- 
self. But we find the scriptures, after they have men- 
tioned God the Father and the Son, add the Holy Ghost 
as a third being. 1 

b) From the account given of the sin against the 
Holy Ghost. It is declared, that every sin except this 
shall be forgiven men. That blasphemy against the 
Son of God may be pardoned ; but blasphemy against 
the Holy Ghost shall not be. 2 As we cannot sin against 
an attribute, the Holy Spirit must be a person. 

c) From Peter's statement to Ananias, that he had lied 
unto the Holy Ghost, for we can see no significance in 
lying to an attribute. 3 

d) From the personal acts attributed to the Holy 
Ghost. Among these, which are very numerous, we 
will only specify a few. He is said to come from the 
Father, 4 to speak, 5 to testify, 6 to predict, 7 to intercede, 8 

^latth. 28: 19. Baptizing in the name of the Father, of the Son 
and of the Holy Ghost. 2 Cor. 13: 14. The graee of the Lord Jesus 
Christ, and the love of God, and the communion of the Holy Ghost. 
1 Pet. 1: 2. Elect according to the foreknowledge of God the 
Father, through sanctification of the Spirit, and sprinkling of the 
blood of Jesus Christ. 

2 Matth. 12: 32. Whosoever speaketh a word against the Son of 
man, it shall be forgiven him ; but whosoever speaketh against the 
Holy Ghost, it shall not be forgiven him, neither in this w T orld, 
neither in the world to come. 

3 Acts 5: 3. But Peter said, Ananias, why hath Satan filled thine 
heart, to lie unto the Holy Ghost ? 

4 John 15: 26. But when the Comforter is come, whom I will 
send unto you from the Father. 

5 John 16:13. He shall not speak of himself; but whatsoever he 
shall hear, that shall he speak. 

6 Rom. 8: 16. The Spirit itself heareth witness with our spirit, 
that we are the children of God. 

'John 16: 13. Pie (the Spirit) shall show you things to come. See 
1 Tim. 4: 1. 

8 Rom. 8: 26. The Spirit maketh intercession for us with groan- 
ii)£s which cannot be uttered. 






DIVINITY OF THE HOLY SPIRIT. 53 

to give gifts, 1 to work miracles, 2 to sanctify, 3 to decide 
doubtful cases, 4 to teach, 5 to be resisted or grieved. 6 

2. That the Holy Spirit is also a divine person, ad- 
mits of so little doubt, that his divinity has been acknow- 
ledged by many who deny his personality. 

a) The names of God are ascribed to him in scrip- 
ture. 7 

b) Divine attributes are attributed to him, 8 eternity, 
omnipresence, omniscience, goodness, truth, power, &c. 

c) Actions belonging only to God are affirmed of him; 9 
such as creation, working, of miracles, raising the dead, 
&c. 

d) Divine worship is ascribed to him in the baptismal 
formulary, and the benedictions of the New Testament. 10 

From these Scripture proofs it is evident that the 
sacred volume most undoubtedly does teach a threefold 
distinction in the Deity, a distinction which is not merely 
figurative, or modal, or subjective, but real. The intrin- 
sic nature of this distinction is not revealed in Scripture, 
and is wholly incomprehensible to us. Yet is the charge 
of contradiction between the declarations of the sacred 
volume on this subject and the dictates of reason, which 

l l Cor. 12: 8. For to one are given by his spirit words of wisdom, 
to another words of knowledge ; to another faith ; to another the 
gifts of healing, &c. 

2 Rom. 15: 19. Through mighty signs, and wonders, by the pow- 
er of the Spirit of God. 

3 1 Cor. 6: 11. Ye are sanctified by the Spirit of our God. 

4 Acts 15: 28. It seemed good to the Holy Ghost and to us. 

5 John 14: 26. But the Comforter shall teach you all things, and 
bring all things to your remembrance, whatsoever I have said unto 
you. 

G Acts 7: 51. Ye stirmecked and uncircumcised in heart and ears, 
ye do always resist the Holy Ghost: as your fathers did, so do ye. 

7 Acts 5: 3. 4. Ananias, why hath Satan rilled thine heart to lie 
against the Holy Ghost 1 thou hast not lied unto men, but unto God. 
See also 2 Cor. 8: 17. Luke 4: 18. 

8 Heb. 9: 14. Christ who through the eternal Spirit once offered 
himself to God. Psalm 139: 7. 1 Cor. 2: 10. 11. John 14: 17. 
Ps. 149: 10. 

9 Job 26: 13. By his spirit he garnished the heavens. 2 Pet. 1: 
21. John 6: 63. 1 Pet. 3: 18. 1 Cor. 12: 3. f 11. 

iy Matt. 28: 19. 2 Cor. 13: 13. 1 Pet. 1: 2. 3, 



5i DOCTRINE OF THE TRINITY RATIONAL. 

is so often and confidently made, demonstrably inappli- 
cable to a judicious statement of this tenet. The pious 
believer will find no difficulty in admitting this doctrine ; 
for he sees its beauty and harmony running throughout 
the whole plan of salvation ; yet, as this volume will 
doubtless fall into the hands of many who are perplexed 
with honest doubts on this subject, and as several re- 
spected individuals of this class have expressed a desire, 
that the relation of the doctrine of the Trinity to reason 
might be considered in it ; the writer subjoins the fol- 
lowing seven propositions, the principles of which he 
trusts contain satisfactory answers to all such objections, 
that can be started. And, may the good Spirit of God 
bless the entire discussion of this article, to the convic- 
tion of the sincere inquirer after truth ! 

IV. Relation of the doctrine of the Trinity to reason. 1 

1. Jl divine revelation cannot contain any thing 
which is contrary to the plain and indisputable dictates 
of reason. By "plain indisputable dictates of reason," 
we mean those propositions in all the various depart- 
ments of truth — mathematical, moral, &c, the evidence 
of which is such, that when fairly presented to our view, 
the constitution of our mind compels us to believe them. 
Such are all the self-evident truths, (sometimes called 
intuitive truths, or first truths, or constitutional judg- 
ments,) and all truths derived from them, the evidence of 
which is so strong that we are compelled to yield our 
assent. Such are the derived moral truths embraced in 
natural religion, that God is extremely powerful and in- 
telligent (but not that he is omnipotent or omniscient). 
Now, as these propositions are the natural and legitimate 
product of the structure of our mental nature, they must 
be regarded as the instructions of the Creator, from whom 
our peculiar mental constitution is derived. Hence, if 
they were contradicted by his instructions in revelation, 
the Creator would contradict in revelation what he 
teaches in nature, that is, would contradict himself; which 
is absurd : therefore a divine revelation cannot contain 

^ec the author's translation of Storr's Bib. Theol. Vol. 1. p. 4G7. 






THE TRINITY. 55 

wiff thing which is contrary to the plain indisputable 
dictates of reason. In. connexion with this principle, 
there is no dispute, unless it be alleged that we teach the 
existence of three Gods, and that the unity of God is a 
plain, incontrovertible dictate of reason, which would be 
-contradicted by tritheism. To this we reply, First: 
Even if we did teach the existence of three Gods, there 
would be no dispute relative to this principle ; for, the 
unity of God, can by no means be made so evident from 
reason as to admit of no dispute. Unity of design may 
be rendered ia a very high degree evident, but unity of 
person cannot. But, Secondly : It is not the case, that 
Trinitarians believe in three Gods, as may be seen by a 
reference to their respective creeds, in all of which the 
belief in one God is as explicitly stated as it possibly 
could be. If it be still alleged that though Trinitarians 
do not profess tritheism, yet their doctrine inevitably 
leads to the belief of three Gods ; then this objection is 
answered under the following propositions. 

2. Jl divine revelation cannot contain any proposi- 
tion which demonstrably involves self-contradiction. It 
will be admitted that truth is always harmonious, and 
that no two truths of any kind are contradictory, i. e. 
subversive, of each other ; neither are the relations of 
truth. A contradictory proposition is that, one Uea of 
which is manifestly subversive of the other, and tfcl-fldeas 
of which, the constitution of our minds compels us to 
believe cannot both be true : such a proposition is this, 
* 6 a triangle is a square." But the Creator has so formed 
us, that of two propositions which are contradictory, if 
the first be clearly proved to be true, we are compelled 
by the constitution of our mental nature to believe the 
second false. For, as they are subversive of each other, 
if we suppose the second also true, it would destroy the 
first ; so that the first would have to be (true) and not to 
be (true) at the same time; which is contrary to an in- 
tuitive or self-evident truth. Therefore, as God is the 
Author of our mental nature, it is God who compels us 
to disbelieve one of two contradictory propositions ; and 
kenee, if his revelation contained any such propositions, 



56 DOCTRINE OF THE TRINITY RATIONAL. 

he would himself compel us to disbelieve part of his own 
revelation. But God's object in giving a revelation is, that 
it should be believed ; therefore he would not give a reve- 
lation and insert propositions in it which he compels us 
to disbelieve, that is, contradictory propositions : there- 
fore a revelation corning from God cannot contain pro- 
positions which demonstrably involve self-contradiction. 
In reference to this proposition, it has been alleged by 
some, that the doctrine of the Trinity involves such a 
contradiction. They reason thus : The idea of one and 
the idea of three are contradictory and subversive of one 
another, so that the same thing cannot be one and three 
at the same time. But Trinitarians affirm that God is 
one and three at the same time ; therefore they affirm 
what cannot be true, i. e. a contradictory proposition. 
But the major proposition is stated in a loose and indefi- 
nite manner, and is not true in every instance; for a 
triangle is one and three at the same time, when consid- 
ered as one among many figures, and in reference to its 
sides. In order to be true, that is, admissible, the major 
proposition must run thus: "It is impossible for the 
same thing to be 1 and 3 in the same respect at the same 
time." To this we assent ; but in this form, the doc- 
trine of the Trinity is by no means embraced under it ; 
for it need not be told to the intelligent reader, that Trini- 
tarians unanimously deny that God is one and three in 
the same respect. They expressly teach, that God is 
one in one respect, and three in another respect. The 
first respect they denominate by the term essence, and 
the second by the term persons. Therefore, as the 
Trinitarian proposition is not embraced in the major, the 
conclusion of course is not applicable to it. 

But it has been objected, that some of the phraseology 
of Trinitarians, expressive of the reciprocal relation be- 
tween the persons of the Godhead, involves contradic- 
tion. Those, who advance the objection, reason thus: 
The one God is said to be threefold in his persons ; but 
each person is the one God; therefore each person is 
threefold. But the major is not clearly stated. The 
idea intended is this, "God who is one (i. e. God in the 






THE TRINITY. S? 

respect in which unity is affirmed of him, namely, in 
essence) is three in person (i. e. in another respect, called 
person) ; but each person (i. e. God, in each of the re- 
spects called persons) is the one God (i. e. is God, in 
the respect in which unity is affirmed of him, namely, 
in essence) : — Bat this minor is not true : therefore the 
conclusion is a non sequitur. In order to cover the con- 
clusion, the syllogism must stand thus : " God in (es- 
sence) the sense in which he is one, is also three (in the 
same sense, essence) : but each of these three (persons) 
is God in the sense in which he is one (in essence) ; 
therefore each of these three (persons) is three in the 
sense (in essence) in which God is one." But it need 
scarce be mentioned that we deny the major and minor, 
as strenuously as any other persons can : for we deny 
that he is one and three in the same sense. If it be 
alleged, that explanations of the distinction in the Su- 
preme Being have sometimes been attempted, and from 
these and the language of Trinitarians in general, it is 
evident that they understand the teims essence and per- 
son, in a manner which necessarily involves self-contra- 
diction ; it must be admitted, that this has unfortunately 
sometimes be^n the case. But this will not be surpris- 
ing when we recollect the inexplicability of the divine 
nature, and the high degree of mental discipline which is 
requisite, before men can clearly discern the proper 
limits of the human understanding. Nor are the divines 
of the present day responsible for any phraseology but 
their own ; and we believe they uniformly disavow the 
terms and ideas objected to. They believe that God is 
one in one respect, and three in another respect. To 
the respect in which he is one, they gave the name es- 
sence; the other respect, in which he is three, they 
designate by the term person. But in so doing they do 
not intend to convey any positive ideas of the several 
respects to which they are applied. They are to be 
considered as equivalent to the Algebraic letters X and 
Y, which stand for unknown quantities or properties ; as 
if it had been said, "in X respect God is one, and in Y 
respect he is three :" and thus the propositions are no 
3* 



58 DOCTRINE OF THE TRINITY RATIONAL. 

more contradictory than if we were to say, "a triangle in 
X respect (i. e. considered as a figure) is one, and in Y 
respect (in reference to its sides) it is three;" or, that 
"man in X respect (in reference to his soul and body) is 
two fold, and in Y respect (considered as an individual 
of our race) is one." We do not forget that the triunity 
of the triangle results from its material properties, inas- 
much as, like all matter, it consists of parts ; and that 
God is without parts [ens simplicissimum^ - but we do 
not adduce these examples to prove from analogy either 
the truth or the possibility of the Trinitarian doctrine \ 
its truth must rest on the divine record, and if that is 
established its possibility necessarily follows. We only 
state these as several unconnected propositions, but simi- 
larly constructed and of course equally void of contra- 
diction. Moreover, as w v e do not define the distinction 
in the Deity at all, it cannot be urged that we define it to 
be such as depends on parts; hence, the absence of parts 
in God cannot be alleged as an argument against the dis- 
tinction which is negatively proposed. For, it is impos- 
sible that there should be contradiction between terms 
the ideas of which are all strictly negative, and do not 
imply, by inference either more or less remote, any idea 
of a positive nature. 

3. A divine revelation might naturally be expected 
to teach truths untaught by reason. That, after all our 
advances in knowledge, there always have been and still 
are many truths physical and moral, connected with our 
world, which are unknown to us, w r ill be admitted. 
Hence, in giving us a revelation, it was at least possible 
for God to teach us truths unknown to reason. But that 
if he gave a revelation, he actually would teach such 
truths (either to enforce truths previously known, or un- 
connected with them,) is evident from the nature of 
the case. If God gives a revelation, such a revelation 
must have been necessary, or not. If it was not neces- 
sary, then God gave a revelation unnecessarily* But 
God does nothing unnecessarily ; therefore, if he gave a 
revelation it was necessary. Now, the revelation which 
it was nenessary for God to give must either contain 
some truths or relations of truths unknown to us before, 



THE TRINITY. 59 

or not. But if it contains none but such as we knew 
before, it was unnecessary for God to give it. But it 
was necessary, or he would not have given it ; therefore 
a revelation from God might naturally be expected to 
teach truths unknown to us before, truths untaught by- 
reason. Such are the sanctions of his law, the doctrines 
concerning angels, the resurrection of the body, and the 
Trinity. 

4. We have no reason to expect, that our limited 
capacities should be able to comprehend f idly the modes 
and circumstances and relations of those truths which 
reason could not teach, and which are known only by 
revelation, any more than of those truths known with- 
out revelation; but it is natural to expect that the con- 
trary would be the case. It is evident that the adorable 
Author of our being has fixed with the utmost precision, 
the limits of the human understanding. Our minds are 
so constructed, that whatever is necessary for the prac- 
tical purposes of life, we can know, and know with 
certainty. But in the whole store of our knowledge, 
whatever be its nature, or whatever the subject to which 
it relates, there is not a single particular to which, in 
some of its circumstances or relations, there is not some 
mystery, something inexplicable attached. The fact of 
the attraction of gravitation we know ; and it is upon the 
certainty and uniformity of this fact, that all its bound- 
less utility in the mechanical arts, as well as in the ex- 
planation of the phenomenon of physical nature, depends. 
But where is the mechanic, or where the philosopher, 
who can explain the cause of the mode of operation of 
this wonderful principle ? The fact of the tendency of 
the magnetic needle to the poles, is known ; and relying 
on its certainty, and on the uniformity of the other laws 
of nature, the mariner confides his all to the bark which 
gravitation keeps upon the surface of the water, and 
spreading his canvass to the winds of heaven, steers 
with security his adventurous course through every 
clime. Yet who can explain the cause of this wonder- 
ful phenomenon, or the mode of its operations ? But let 
it not be supposed that the nature and relation of these 



60 DOCTRINE OF THE TRINITY RATIONAL. 

general and important facts are peculiarly mysterious. 
Mystery equally profound and equally great, is no less a 
concomitant of every object around us, even of such as 
appear the most trifling or the best understood. Let the 
pen with which I am writing demonstrate this truth. 
Who can tell how (in obedience to the divine will) it 
grew to its slender form ? or what philosopher can ex- 
plain the nature of that something, (called by men cohe- 
sive attraction,) by which its particles are held together? 
In short, in our present state we are a mystery to our- 
selves ; and every object around us presents abundant 
evidence that the Creator has definitely fixed the limits 
of our knowledge, and told us, Hitherto shalt thou come, 
and here shall the proud range of thine intellect be 
stayed. Therefore, 

It will be admitted, that either the intrinsic nature, or 
the mode of subsistence, or some of the relations or cir- 
cumstances of every thing or truth connected with the 
present world, is incomprehensible to us. 

And it will be admitted, that the incomprehensibility 
of those modes and circumstances of truths which are 
incomprehensible to us, arises either from their intrinsic 
nature, or from the limited character of our faculties; 
and that it is probably impossible for God himself to 
enable us to understand some of them without first 
enlarging our faculties. 

And it will be admitted, that we know less of the 
future world than of the present, and that the little know- 
ledge which we have concerning it, is in its relations 
more enveloped in mystery. Hence it follows, a forti- 
ori, that if it is impossible for our present limited capaci- 
ties to comprehend the modes and circumstances of the 
truths of the present world, which are less mysterious; 
much less can they comprehend those of the truths re- 
lating to the future world, which are more mysterious. 

Again: The same relation between a certain truth 
which was unknown and other truths and principles 
which were known and understood, which led the mind 
to the discovery of the unknown truth, also implies some 
similarity or analogy or connexion with the truth which 



THE TRINITY. 61 

Was known and understood ; by virtue of which the truth 
discovered is also at least in some degree intelligible. 
And the same relation between the faculties of the human 
mind and an unknown truth, by virtue of which there 
was a peculiar adaptation in the mind for the discovery of 
that truth, rather than of others which it never could dis- 
cover, and for a knowledge of which we are indebted to 
revelation alone, also implies a peculiar adaptation in the 
mind to understand the truth discovered. Thus the fact 
that the illustrious Kepler was able to comprehend those 
principles, a knowledge of which led him to the disco- 
very that the orbits of the planets are not spherical but 
elliptic, also implied his ability to comprehend the pro- 
perties and relations of an ellipsis ; and his comprehen- 
sion of these and of the related truths, conducted him to 
the additional discovery that the planets, in their revolu- 
tions, describe equal areas in equal times. The acquain- 
tance of the great Sir Isaac Newton with the revolutions 
of the heavenly bodies, and those enlarged views of the 
solar system as one connected whole, which led him to 
the thought that the same principle which brought the 
apple to the ground, might (as it reached without any 
sensible diminution to the summit of the highest moun- 
tains) as well extend to the moon and other planets, im^ 
plied in him an ability to comprehend the effects of this 
principle when once the thought had been started. Simi- 
lar to this is the case of those truths, relative to the 
existence and nature of God, which reason teaches. 
Thus, it is an undisputed principle, that the framer of a 
machine, in the structure of which there are evidently 
design and adaptation to an end, must be an intelligent 
being. And perceiving the manifest design and adapta- 
tion in the construction of the universe, men may justly 
infer the intelligence of the Author of it. Now, the 
relation between the doctrine that God is an intelligent 
Being and the principle that every machine manifesting 
design and adaptation must have an intelligent being for 
its author, implies some analogy or similarity or connex- 
ion between them, from which it results that as the prin- 
ciple is intelligible, the doctrine which flows from it will 



62 DOCTRINE OF THE TRINITY RATIONAL. 

be so also, at least in some degree; and that the same 
adaptation of the human faculties and knowledge of rela- 
ted truths which led to the discovery of the doctrine, or 
which enables us to perceive evidences of its truth, also 
implies, at least in some degree the ability to compre- 
hend the truth discovered. From these considerations it 
necessarily follows, that we have reason to believe that 
those truths which are contained in a divine revelation 
and are also taught by reason, are in their nature less 
incomprehensible and less involved in mysterious rela- 
tions, than those between which and the knowledge 
obtained by our natural faculties, there is no such analo- 
gy or connexion as could lead to their discovery, or 
could afford evidence of their truth after they are reveal- 
ed. Hence, it follows that among the truths contained 
in a divine revelation, the mode and relations of those 
which were taught by revelation alone [articuli puri] 
will probably be more mysterious than of those, of which 
the light of nature affords us some knowledge. And 
hence it follows, in reference to the Deity, that as the 
mode and many of the relations of those truths relative 
to the divine Being which are taught by reason, are abso- 
lutely incomprehensible, it may naturally be expected 
that if any additional truths are revealed to us on this 
subject, their mode and relations would be still more 
mysterious ; inasmuch as they would have no analogy 
or similarity to the knowledge which we possess. 

Finally; in reference to those truths relative to the di- 
vine Being (such as omniscience, knowledge of future 
contingencies and the like) which are taught by reason, 
we find those relations of them which were incompre- 
hensible by the light of reason, just as incomprehensible 
after the truths to which they refer have been also taught 
by revelation, as they were before. But if it were the 
intention of God, that we should fully comprehend all 
the relations of the truths contained in his revelation, he 
would at least have perfected our knowledge of the 
relations of those truths which even reason had taught 
us to understand. But this he has not done. Therefore 
it is not, his intention, and we have no ground to expect, 



THE TRINITY. 63 

that our limited capacities should be able to comprehend 
the modes and circumstances and relations of those truths 
which reason could not teach, and which are known only 
by revelation, any more than of those truths known with- 
out revelation; but on the contrary, it is natural to ex- 
pect, that their relations would be still more enveloped in 
mystery. 

5. We can believe, and it is our duty to believe those 
truths of revelation which are untaught by reason, as 
far as they are revealed, i. e. made comprehensible, but 
no farther ; for this is impossible, and the Scriptures 
do not require it. It will be admitted, that almost every 
thing in which we believe (taking the word in its popular 
latitude) is in some respect or other inexplicable. We 
believe that we exist (without requiring the famous argu- 
ment of Des Cartes to convince us of the fact); yet 
there are a thousand things relative to the mode of our 
existence which we cannot understand. Yv^e believe the 
existence of all the external objects of which we obtain a 
knowledge through the medium of our senses ; yet rela- 
tive to every one, it were easy to propose some inter- 
rogatory to which no man could give a satisfactory reply. 
We believe in all those relations of visible objects and 
of abstract truths, the evidence of winch appears to the 
human mind satisfactory; yet what reflecting mind does 
not know, that mystery envelopes all those particulars of 
our faith ? The chymist believes in all those beautiful 
affinities of his science, the existence of which expe- 
rience has taught him ; and the lover of natural philoso- 
phy, in general believes in all those properties of matter 
and laws of the material world, of which observation or 
credible testimony assures him; but would he be entitled 
to the name of a philosopher, who (with our present 
scanty knowledge) should pretend that he fully compre- 
hended the mode of operation and the relations of any 
one of these principles or laws ? We believe that God 
is uncreated; but how any being could exist without 
having at some time or other begun to exist, who can 
comprehend? Some of the ancient philosophers who 
received not the revelation, have inculcated the omnis- 



64 DOCTRINE OF THE TRINITY RATIONAL. 

cience of God in very pleasing and explicit terms. Se- 
neca, the moralist, in admonishing his fellow men not to 
believe, that they had escaped punishment because their 
crimes were concealed from the view of mortals, remarks, 
"nam ille in cujus conspectu vivimus scit omnia, he in 
whose presence we live (i. e. God) knows all things." 
The same proposition is believed alike by Deist, by Uni* 
tarian, and by the disciple of that glorious Redeemer to 
whom his apostle said, " Lord, thou knowest all things, 
thou knowest that I love thee." But is not the mode of 
the divine omniscience equally imcomprehensible to all? 
Since, then, it is a fact that all men positively do be- 
lieve a thousand propositions, when they cannot com- 
prehend the mode and relations of the truths asserted in 
them ; it necessarily follows that we can do it : which 
was the first point to be proved. 

Again : as it will be admitted that we are under obli- 
gation to believe the whole of a revelation which has 
been proved divine, it follows that it is our duty to 
believe every part; and consequently those parts also 
which contain truths or propositions, the mode of which 
or many of the relations of which are incomprehensible 
to us : and this was the second point. 

Finally: to say that we believe in a proposition, when 
we have no idea of the truth intended to be aflirmed in 
it, is an absurdity ; the thing is impossible, and cannot 
be a duty. By belief in a proposition, we mean the 
judgment of the mind, that the idea affirmed by the 
terms of the proposition is true. Hence, to say that we 
believe in a proposition which we do not understand, is 
to say that we judge some particular idea to be true, but 
we do not know what idea. For we believe, either from 
evidence presented to our minds, or upon the testimony 
of one in whom we confide. We cannot believe in an 
unintelligible proposition, from its own evidence; for the 
evidence of the truth of an idea must be found in its rela- 
tions to other truths or principles which are more evi- 
dent ; but if we do not even know what the idea in ques- 
tion is, much less can we know its relations. Hence it 
is impossible to believe in an unintelligible proposition* 









THE TRINITY. 65 

from its own evidence ; for evidence unknown to the 
mind can have no influence in producing belief of any- 
kind. Nor is it possible to believe in an unintelligible 
proposition, on the testimony of any being whatever. 
For it is impossible, by the laws of our mental nature, to 
judge that an idea is true or not, unless we know what 
the idea is. If an unintelligible proposition were con- 
tained in a divine revelation, we might express the gene- 
ral judgment, that, as it is of divine origin, it contains a 
truth which it could convey to a being that could under- 
stand it, whatever that might be, for God cannot lie. 
But he could not believe that any particular idea is true, 
on the authority of such a proposition, until we knew 
that it is contained in it. Hence it is evident that a be- 
lief in an unintelligible proposition, is a contradiction in 
terms and impossible in the nature of things. And as 
God will not require what he has made it impossible for 
us to perform, and as he has so formed the human mind, 
that we cannot believe what we cannot understand ; 
therefore it is not our duty to believe any unintelligible 
proposition: which was the last point to be proved. 

In reference to this proposition, it has been alleged that 
Trinitarians acknowledge their inability to comprehend 
the doctrine of the Trinity, and yet profess to believe it. 
This objection also arises from want of precision, which 
may be chargeable perhaps as well to some of the ortho- 
dox as to their opponents. But it is easily solved, the 
writer thinks, by an application of the preceding remarks. 
The point at issue is not whether the few general ideas 
which the scriptures reveal, relative to the distinction in 
the Deity, are most closely connected with mystery, 
whether they sustain relations which reason cannot dis- 
cover and which God has not revealed ; for this is grant- 
ed, and it has been proved, in the first point of this pro- 
position, that this is no bar to our believing those truths 
which are revealed. But the question is, are those pro- 
positions relative to this subject, which Trinitarians pro- 
fess to believe, unintelligible ? Those who differ from 
the Trinitarians, seem to confound those views of this 
doctrine which are revealed in Scripture and are intelli- 



68 DOCTRINE OF THE TRINITY RATIONAL. 

gible, with the relations of these views or truths and their 
mode of subsistence, concerning which the holy volume 
is silent, and which are unintelligible. The former the 
Trinitarian understands and believes; it is the latter 
which he cannot comprehend, and these form no article 
of his creed, for they are not revealed. It has been 
evinced under the second proposition, that the terms 
used by Trinitarians to convey the ideas they find in the 
Scriptures on this subject, are absolutely void of all con- 
tradiction. A few remarks only need be added, to show 
that they are intelligible. Let it be remembered, then, 
that belief, (in its popular latitude) in a proposition, is 
the judgment of the mind that the particular idea predi- 
cated of the subject does belong to it. If that idea be a 
generic one, the belief does not regard its species, but 
only the generic idea which forms the predicate of the 
proposition. If the idea predicated be specific, the judg- 
ment of the mind of course relates to the specific idea 
and to no other. Thus when any person believes the 
proposition " God is omnipresent," he does not believe 
that he is omnipresent in this or that particular mode. 
And when the Trinitarian believes there is a distinction in 
the Godhead, he does not believe that it exists in this or 
that particular mode. Thus also in respect to the propo- 
sition " God is three in one respect, and one in another 
respect," which the Trinitarian believes taught in Scrip- 
ture, the terms are generic and abstract, they define 
nothing relative to the specific nature of the things indi- 
cated by them ; and our belief of these propositions can 
of course not be more specific, as it would be a belief of 
another proposition. And surely no one will deny that 
we have a distinct idea and a full understanding of the 
general abstract term unity, (it is superfluous to add the 
word numerical, for, strictly speaking, there can be no 
other unity,) and of the general terms respect and refer- 
ence, and of the general abstract term three. Conse- 
quently, we can fully understand these propositions ; and 
our belief in them amounts to this, that we believe them 
to be justly predicated of the divine Being: and hence of 
course they must be intelligible. 



THE TRINITY. 67 

It were an easy matter, by admitting such confusion 
and want of precision, as are sometimes manifested in 
treating of the Trinity, to involve some of those doc- 
trines relative to God which are universally believed, in 
equal if not greater contradiction. To the Deist we 
might then propose such reasoning as this: "You admit 
that God is here present in this house, not a part of God, 
but every thing of which God consists. But if every 
thing of which God consists is now in this house, it can- 
not be out of it; for it is impossible for the whole of the 
same thing to be at two different places at the same time, 
or it is impossible for the same thing to be and not to be 
at the same time. Therefore, if every thing of which 
God consists, be now in this house, it cannot be out of it, 
i. e. it cannot be any where else, much less every where 
else, at the same time." But to this we should jointly 
reply, that our belief does not include the specific nature 
and mode of the divine omnipresence ; and as the ob- 
jection rests on the supposition that it must be like the 
presence of men, &c. which is gratuitous, it falls to the 
ground. Yet precisely of this nature are some of the 
reasonings with which the orthodox are sometimes press- 
ed, and there is not even an equal ground for it. To be 
placed on a perfect equality, the proposition must stand 
thus : "God is present in this house in one respect, and 
at the same instant present in every other part of the 
universe in another respect." In this form it would not 
wear so much the aspect of contradiction, as in the form 
in which it is believed by all, Trinitarians and others ; 
and in this unobjectionable form, it is exactly analogous 
to the Trinitarian proposition, "God is one in one re- 
spect, and at the same time three in another respect." 
But even if the Trinitarian proposition were stated thus, 
" God is one and three in the same respect at the same 
time," it would not be any more objectionable than the 
proposition, "the same one God (not a part of him) is 
now here present, and at the same time, in the same 
sense, present in every other place in the universe." For 
the ideas one and three are no more subversive of one 
another, than the ideas of the proposition, "it is possible 



68 



DOCTRINE OF THE TRINITY RATIONAL. 



for the whole of the same thing to be at two or a million 
different and remote places at the same time." If it be 
replied, that spirits have no relation to space ; this is a 
gratuitous assumption, and it is impossible for us to con- 
ceive of a spirit except as existing in some place or other. 
And if this principle may be assumed, we may with 
equal propriety assume another, that spirits have no rela- 
tion to number; although we cannot conceive of them 
except as one or more. And then, as God is a spirit, 
(the mode of his subsistence) the distinction in him has 
no relation to number ; and if no argument can be drawn 
from space against his omnipresence, then also none can 
be derived from number against the (personal) distinction 
in God. For there is no more contradiction between 
spirit and number, than between spirit and space; and it 
is equally impossible, with our present constitution of 
mind, to think of spirits excepting as connected with 
space and number. From these considerations, we 
should learn the importance of precision, when speaking 
or thinking on the subject of the divine nature; we 
should learn humility, from the manifest imbecility of 
the human mind; and should be wrapped up in adora- 
tion of that God whom none by searching can find out 
to perfection. 

6. Doctrines which are above reason, could never be 
proved contrary to reason, even on the supposition that 
they were so. It is a position which is admitted by lo- 
gicians, and cannot be denied by any person habituated 
to close thought, that before we can establish the falsity 
or absurdity of a proposition, we must understand not 
only the terms in which it is couched, but also those 
internal modes and relations of the subject and predicate, 
o-n which the supposed absurdity depends. Thus if we 
say, "a circle is a square," we immediately perceive the 
impossibility of its truth, because we are extremely 
familiar with those circumstances and relations (not all) 
of these figures on which the absurdity depends. But 
should we inquire of a person totally unacquainted with 
the principles of hydrostatics and ignorant of the fact in 
question, which of the two propositions is absurd, "that 






THE TRINITY. 69 

water will rise thirty-two feet in a tube emptied of air, 
the one end being closed and the other open and inserted 
into a tub of water ; or that it will not ; " he would be at a 
loss to know which is the true proposition, much more 
to prove either absurd or contrary to reason. It were 
easy to illustrate the truth of this proposition by copious 
exemplification. Let a few instances suffice. Should 
we say to a person unacquainted with optics, that the 
mind does not derive its perceptions of external objects of 
visions immediately from the objects themselves, but 
from the image of them formed on the retina of the eye, 
by the rays of light passing from the object through the 
pupil, and that the image is inverted ; he would be equally 
unable to prove it either accordant with reason or con- 
trary to it. Or should we say to one ignorant of acous- 
tics, that sound, for example in the explosion of a mus- 
ket, is not near the musket, but in the mind of him that 
hears it ; or that those unpleasant perceptions which are 
called discords in music, are occasioned by the irregular 
and confused vibrations of the air, striking the tympanum 
or drum of the ear ; he could neither prove the assertion 
true nor false, much less absurd. In the same manner, 
were I to assert that the modus operandi of the magnetic 
attraction would, if known, fully explain the intrinsic 
nature and mode of operation of the attraction of gravita- 
tion ; it would be as impossible for any man to prove the 
proposition false, as for me to prove it true. But should 
God reveal that proposition to us, it would not appear 
contradictory to us, nor could we prove it so : and the 
reason is, because we are ignorant of the intrinsic nature 
and mode of operation of both, on which its contradic- 
tion would depend. From all this it is evident, that 
before we can prove a proposition false or absurd, we 
must be able to understand not only the terms of the 
proposition, (for these are understood in all the above 
examples,) but also those relations and the intrinsic na- 
ture of the subject, and predicate on which the supposed 
absurdity would depend. And consequently, as these 
are wholly unknown in the Trinitarian propositions, 
those propositions can never be proved contrary to rea- 
son; even if they were so. 



fO THE fRlMT'Y. 

7. But we know, that doctrines of a divine revelation 
the mode and relations of ivhich are totally incompre- 
hensible, i. e. those commonly said to be above reason, 
cannot possibly be contrary to reason. It will be admit- 
ted, that God is not man that he should lie. Hence when 
a revelation has been proved to be of divine origin, we 
know that all the doctrines taught in it are true ; and con- 
sequently, those also the mode and relations of which are 
totally incomprehensible. 

And it will be granted, that all the comprehensible re- 
lations of revealed doctrines are perfectly accordant with 
those principles and propositions which the constitution 
of our mental nature compels us to believe, and which we 
call truths, L e. accordant with our reason. Hence, as 
no evidence to the contrary can be produced, we are au- 
thorized to believe, that the intrinsic nature and those 
relations of a revealed truth, which are incomprehensible 
to us, that is, those which are said to be above reason, 
must also be accordant with the legitimate dictates of our 
mental constitution, i. e. with our reason. 

Moreover, it will be admitted that truth must ever be 
consistent with itself* Hence, if some of the relations of 
a divine truth were contrary to our reason, all the rela- 
tions of that truth must be so : and vice versa, if some of 
the relations of a divine truth accord with our reason, the 
other relations of that truth must also do so. But it must 
be admitted, that the comprehensible relations of those 
revealed truths, the mode and some of the relations of 
which are incomprehensible, accord perfectly with the 
dictates of our reason ; hence it follows that the others 
must necessarily do so also, or they would contradict 
themselves. 

Finally : this proposition may also be proved by a re- 
ductio ad absurdum. It is admitted that the dictates of 
reason are those propositions which the mental constitu- 
tion of all men compels them to believe, that we are com- 
pelled to regard these as truths and their opposite as false- 
hoods. Now, if we suppose that some of the unrepealed 
relations of a divine truth are contrary to these proposi- 
tions, it follows that we are compelled by our mental 






DIFORTAXCE OF LOVING AND SERVING GOB. ?! 

nature t# believe them falsehoods ; or if we suppose that 
those relations of the truth in question which are contrary 
to our reason, are true, it follows, that the others which 
accord with our mental structure, are false, and conse- 
quently that God so formed our mental nature that we 
are compelled to believe a lie ; which is absurd : there- 
fore, we know that those relations of a revealed truth 
which are incomprehensible to reason, cannot be contrary 
to reason. 

But whilst we thus commend this article of our creed 
as reasonable, let it not be forgotten that there are some 
practical aspects of the subject, which come home to the 
heart and involve the interests of every rational creature,- 
and to which it is equally the dictate of reason that man 
should attend. Although we pursue our pilgrimage de- 
pendent on the power and subject to the laws of a God, 
whom our eyes see not and whom our hands cannot touch; 
we know enough to convince us that happiness cannot be 
found in the violation of his law, that we 2re the creatures 
of his power, who depend on him for every breath, and 
whom he could at any moment crush into atoms or banish 
from existence. Into the presence of this God, our judge, 
we are hastening as fast as the wheels of time can bear 
us ; and although some men, in health and prosperity, 
may neglect God and enjoy the pleasures of sin for a sea- 
son ; yet when death begins his havoc on their frame, 
when heart and flesh fail them, be assured, reader, no- 
thing in heaven or on earth or under the earth, can com- 
fort those who are destitute of the favour of that God, an 
interest in that Saviour, who is the strength of our heart 
and our portion for ever. No arithmetic can calculate the 
value of his smiles, or the horrors of his frown. They 
who obey and worship him, enjoy the favour not of an 
earthly friend, nor even of an earthly king, but of him 
who is the King of kings and Lord of lords ; whose le- 
gions are the armies of heaven, whose subjects are the 
inhabitants of thousands of worlds : whose dominion like 
his nature has no bounds and whose commands are borne 
with the rapidity of lightning, by the swift-winged mes- 
sengers of his will to the utmost regions of his empire, 



72 DIVINE DECREES AND PROVIDENCE. 

They enjoy the protection of him, whose favour^can fill 
its subject with unspeakable delight in this world, and 
pursue its object with ecstacies of joy in the successive 
stages of existence through eternity : or whose frown can 
pierce the heart of the rebellious, perverse sinner, with 
pangs of torment here, and bear down his hapless soul 
by the weight of his wrath in the blackness of dark- 
ness forever. They shall enjoy his approbation and 
be blessed by him, whose smile can animate the whole 
creation, and thrill the breast of every living creature 
with rapturous delight; whose frown can envelope the 
universe in darkness and blast every living thing with 
misery, despair and death ! This glorious God promises 
his blessing to all who love him, and humbly receive the 
revelation of his nature and will — promises to support 
and protect them in the regions of the dead, to introduce 
them into the abodes of the blessed, into his immediate 
presence, to the enjoyment of all those ineffable delights 
which he can bestow ! How glorious is the portion of 
those who serve the Lord of hosts ; but ah, how awful, 
how fearful the lot of impenitent sinners, who fall into the 
hands of the living God ! 



SIVINE DECREES AND PROVIDENCE. 73 

CHAPTER VL 

Decrees and Providence of God. 

The most prominent aspects of this important subject 
may be embraced in the following propositions : 

I. What is the design of the divine providence or gov- 
ernment ? 

II. What plan or decrees did God form to accomplish 
this design ? 

III. Has God really introduced into this plan any moral 
mgent, i. e. any other efficient cause beside himself? 

IV. Is sin really contrary to the divine will and to be 
attributed to these moral agents, or is God its author ? 

V. Do the purposes and providence of God extend to 
all things ? 

VI. Are the decrees of God relative to the future des- 
tiny of men formed in view of the voluntary conduct of 
each, and according to it ? 

We premise, that by the decrees of God are meant the 
eternal and unchangeable determinations or intentions of 
the divine mind, either to cause or to permit every thing 
that actually comes to pass. And by divine providence 
is intended the entire agency of God in preserving and 
governing the universe to the accomplishment of his 
design. 

I. What is the design of the divine government and 
providence. 

It is not difficult to infer the design of human govern- 
ments from the character and tendency of their laws. 
Their general object, as it is happily expressed in the 
migna charta of American Independence, is the "protec- 
tion of the governed in the enjoyment of their unaliena- 
ble rights, life, liberty, and the pursuit of happiness." 
In regard to some governments, an additional aim is to 
4 



74 DIVINE DECREES AND PROVIDENCE, 

secure peculiar privileges to certain classes or ranks of 
subjects, or to the king or emperor himself. But that 
government is deemed the most perfect, whose constitu- 
tion and laws contemplate in an equal degree, the highest 
happiness of all living under their influence. 

The tendency of the principles and laws of the divine 
government is equally perceptible, and no reason can be 
assigned, why the inference from the tendency of a law 
to the design of the lawgiver, should not be as correct, in 
the one case as in the other. If it be a defect in a hu- 
man legislator to enact laws, that tend to counteract the 
design at wdiich he aimed ; may w e not safely ascribe 
exemption from this imperfection to the infinite Jehovah 
himself, and admit that the obvious tendency of his laws 
is a safe index of the design for which they were enact- 
ed ? But it is admitted even by infidels, that the disposi- 
tions and actions commanded in the sacred volume, are 
calculated to promote the highest happiness of men; and 
that the annexed sanctions tend to elicit obedience. It 
follows, then, that so far as man is concerned, the object 
of the divine government is to promote his happiness ; 
as the scriptuies also abundantly teach. 1 

Whether, as is the case with some human rulers, the 
divine Legislator had also an ulterior design in regard to 
himself, has been disputed. It is difficult to perceive, 
what object truly terminating in himself, the independent, 
self-sufficient Jehovah could have in the government of 
men. Elevated above every creature, he is independent 
of them for happiness ; and infinite in felicity, the tide 
of his joys rolls on uninterrupted by human weal or woe. 
Would we stigmatize as ignoble the earthly monarch, 
the ultimate aim of whose government was not the wel- 
fare of his subjects, but his personal aggrandizement, and 
who, if need be, would sacrifice the former to the latter; 

'I John 4: 8. God is love. John 3: 17. For God sent his Son 
into the world, not to condemn the world, but that the world through 
him might be saved. Psalm 145: 9. The Lord is good to all: and his 
tender mercies arc over a'! his works. Psalm 97: 1. The Lord reign- 
eth, let the earth rejoice: let the multitude of the isles be glad 
thereof. 



DESIGN OF CREATION AND PROVIDENCE. 75 

how then can we transfer the grovelling conception to 
that exalted being in whom all perfections meet ! 

Nevertheless, the benevolent and patriotic governor is 
regarded as entitled to our praise though he sought it 
not, yea the more entitled to it, because its attainment 
was not the motive of his conduct. Thus is the ruler of 
the universe, . the great King of kings entitled to our 
Warmest affections and supreme adoration, on account of 
the transcendent glories of his character; and our obli- 
gation to glorify him is tire, greater, because the mani- 
festations of his goodness and mercy were made to con- 
fer happiness on the creature. He desires, that we should 
glorify him, (that is, love, adore and imitate his glorious 
perfections,) in order that we maybe happy ; but does 
not make us happy in order that he may obtain praise* 

Still, as the rational creatures of God can be truly 
happy only in proportion as they know, love and adore 
the perfections of his nature, that is, as they glorify him; 
the promotion of his own glory may justly be regarded 
as one of the designs of his government, although it is 
not the ultimate one. The glory of God, and the su- 
preme £ood of his creatures, are inseparably united. In 
bestowing holiness and happiness on men and angels, his 
own glory is of course promoted, and in promoting his 
own glory, he necessarily confers happiness on his 
creatures. 1 

II. What plan and purposes did God form for the 
accomplishment of this end. 

As the scriptures no where present a detail of the 
divine plan and decrees, the safest method of ascertaining 
them is that of an a posteriori investigation into the acts 
which God has performed, and which, from the predic- 
tions of the sacred volume, we know he will vet do. 



*1 Cor. 10: 31* Whether therefore ye eat. or drink, or whatso- 
ever ye do, do all to the glory of God. Rev. 4: 11. Thou art 
Worthy, O Lord, to receive glory and honor and power for thou 
hast created all things, and by thy will (J,m to $h?(*.i <rx) they exist 
and were created. 



*?6 BlVlttE DECfcEfiS AND PROVIDENCE* 

For it is admitted by all that what he does in time, he 1 
eternally intended or purposed to do;, and the aggregate 
of his purposes or intentions constitutes his plan. 

We know, that the objects of physical nature he 
actually does (and therefore eternally intended or pur- 
posed to) cause to continue in existence, and, with few 
exceptions, (miracles,) to act in that uniform manner 
misnamed by. men laws of nature, but properly styled 
modes of divine agency* Every motion or action of any 
object in inanimate nature, which was not produced by 
the voluntary effort of a moral agent, is the direct work 
of God, and therefore the result of his intention or pur- 
pose. If some moral agent caused the action of the 
physical object, the effect was owing not primarily to the 
laws of that object, (the agency of God,) but to its having 
been acted on; and the result must be attributed to the 
agent, who exerted this influence. If my house is con- 
sumed by lightning, it is a direct visitation of God him- 
self; but if the club of a highwayman prostrates me on 
the ground, God indeed permits, but it is the robber, a 
moral agent, who in the judgment of all men, is the 
efficient cause of the crime. It was Joseph's brethren 
who sold him into Egypt, but God caused the famine in 
the land. 

The actions of irrational creatures he regulates by 
periodical appetites, by instincts and some traces of in* 
tellect, not amounting to responsibility. 

The voluntary actions of his rational creature man, 
occur in a different manner. God could not consistently 
determine himself to become the efficient cause of these 
actions. But having resolved to create a number of mo- 
ral agents, he determines indeed, efficiently every thing 
relating to the structure of their physical and intellectual 
nature, and the circumstances of their situation. Their 
voluntary actions, however, he influences only by his 
word, his Spirit and his providence. By these means he* 
co-operates in the production of those holy actions, 
which in view of these motives, his creatures perform. 
And those evil deeds, which he does not restrain, he per-* 



PLAN OF THE DIVINE GOVERNMENT. 77 

mits them to accomplish on account of the good which 
could not otherwise have been effected. 

The agency of God in regard to all things in the uni- 
verse, is thus of a twofold nature, either that of efficient 
causation, or of permission ; and his decrees or inten- 
tions contemplating it, must necessarily correspond to 
the acts. The decrees {intentions) of efficient causation 
embrace all those acts, of which God is the efficient 
cause, such as the revolution of the heavenly bodies, 
rain, sunshine, the physical causes of epidemic disease, 
in short, all the operations of physical nature, all the 
positive influence which he exerts in the kingdom of 
grace, and every thing in regard to man, which does not 
belong to his moral agency. The decrees (intentions) 
of permission are the divine disposition or purpose in 
regard to all those voluntary actions, good or bad, which 
his rational creatures perform, in the exercise of that 
power of choice which he bestowed upon them. To the 
production of the good actions, God contributes by his 
word, his spirit and providence ; but even of these he is 
not the efficient cause. Much less is he the efficient 
cause of those sinful acts, which his creatures perpetrate 
in violation of the law he had given them. With infinite 
accuracy he foresaw how his creatures would act in every 
supposable case. Such of their sinful actions, as could 
be made to subserve his great plan, he permits and over- 
rules for good; whilst he prevents others in various 
ways, not infringing the freedom of his creatures. God 
had decreed (intended) from eternity to permit Joseph's 
brethren to sell him to Egypt, because he would over- 
rule their wicked deed to the exaltation of his family. 
It was part of his "determinate counsel" (intention or 
decree) to permit the Jews "with wicked hands to cru- 
cify and slay the Saviour," because he could thus accom- 
plish his purpose of making an atonement for the sins of 
4nen. But Peter expressly tells us, that the conduct of 
the Jews was not the result of God's decree, but that 
God had a "foreknowledge" that they would do it; and 
finding that he could elicit good from the evil, it was 
agreeable to his counsel to permit it. Hence they did it 



78 DIVINE DECREES AND PROVIDENCE. 

with "ivicked" hands ; for if God had himself produced 
the event by (a decree or intention of) efficient causation, 
how could the act be attributed to them, or the guilt be 
called theirs ? 

The prominent features of the divine plan may, there- 
fore, be reduced to these : He intended or purposed, 

a) To create the physical world and cause it to act 
with few exceptions (miracles,) in a uniform way, that 
is, according to fixed laws. 

b) To create the human family, to endow them with 
the powers of moral agency, to preserve these powers to 
them, though they should abuse them, and to place them 
in Eden on probation. 

c) Foreseeing their fall, to provide a Saviour, and 
publish a new plan of salvation. 

d) To communicate a revelation of this plan in due 
time to a portion of the human family, and to employ the 
instrumentality of men in its subsequent extension over 
the earth. 

e) To appoint a day of judgment on which he will 
judge the quick and dead, and a time of retribution in 
which lie will execute the sanctions of the law on all the 
subjects of his moral government. 

The grand and ultimate design of God's government, 
like that of all good human administrations, must have 
been not the prosperity of A, B and C, as individuals (a 
part, yea minority of the whole ;) but the highest happi- 
ness of the entire mass of subjects embraced in it. This 
was to be accomplished by the exhibition of the glorious 
attributes of Jehovah, embodied in the legal enactments 
and executive administration of a perfect moral govern- 
ment. By the above plan this noble design is fully 
accomplished, whether men will hear the divine precepts, 
or forbear. The unfailing infliction of punishment, mi- 
nutely graduated to the guilt, exerts as certain an influence 
in deterring others from transgression, as does the hope" 
of reward. It therefore tends as certainly to prevent 
vice, and to promote happiness in the individual himself, 
and in the moral government at large. The culprit, who 
atones for his crimes on the gallows, frustrates the design 



79 

of the lawgiver only as far as his own happiness is con- 
cerned ; but the arm of a just and efficient government, 
overrules his crimes for the good of the whole commu- 
nity, by holding him up in the convulsive agonies of 
death, and in the fearful moment of his falling into the 
hands of the living God, as a beacon to deter others from 
transgression. Thus one of the essential glories of a 
good government is exhibited even in the punishment of 
sinners. 

III. But has God really introduced into this plan 
any moral agents, that is, any beings who are the effi- 
cient 1 cause of their own actions, to ho possess the 
power of choice and voluntary agency? 

That there are many creatures in the universe, pos- 
sessing different properties from those of mere inanimate 
matter, will not be denied. Who would contend that 
men and angels, for example, are endowed with no other 
laws of existence, and powers of action, than those of 
blocks or stones? But there are many points of differ- 
ence between objects _all of which are confessedly void of 
intelligence or voluntary agency. The mere fact, of 
different and even of higher properties, does therefore 
not decide the point. The question is, whether there 
are any creatures known to us, possessing such proper- 
ties as justly entitle them to be considered the efficient 
causes of- their own actions, beings endowed with the 
power of choice and voluntary agency. 

That there are such, and especially that we are our- 
selves possessed of this character, is a point ineontestably 
proved both by reason and scripture. 

This is evident, a) from the testimony of our own 
consciousness. We have just the same kind and the 
same degree of evidence, that we exercise acts of free 
choice, as we have for our exercise of recollections, judg- 

*By efficient cause (among creatures) is meant the agent who 
voluntarily and designedly produced the combination ot circum- 
stances or second causes, which was adequate to the production of 
the effect, and actually did produce it. 



80 ARE THERE MORAL AGENTS IN THE WORLD ? 

merits, conceptions, or feelings. Nor can any one really 
doubt his free agency any more than his existence. As 
our ideas of these acts of choice are derived from the 
same source as those of our other mental acts, it is pro- 
bable that all men agree in practice, though not in theory,. 
as to their exact nature. And, what is most important, 
no one finds any difficulty in distinguishing acts of choice 
from those of necessity. Does any man censure himself 
for the naturally tardy circulation of his blood, or defec- 
tive secretion of bile in his liver, or for his not possess- 
ing the intellect of a Leibnitz, a Newton or a Mosheim ? 
But for the neglect or abuse of the faculties which he 
does possess, for the voluntary transgression of the laws 
of God, who does not feel responsible? Can any man 
therefore doubt, even on the ground of his own con- 
sciousness, that he is the originator of his own volitions, 
the efficient cause of that exertion of his mental and 
bodily power, which eventuates in what are denominated 
his free actions ? It is impossible ! The entire struc- 
ture of human government is based upon the supposition 
of our being free agents ; and the experience of mankind 
throughout six thousand years, has invariably confirmed 
the truth of the belief. 

b) But certainly God himself, who penetrates with 
omniscient eye the most intricate of his works, knows 
whether he endowed man with the powers of free choice 
and voluntary action; and as a God of truth, will not 
mock us by calling on us to exercise powers, which we 
do not possess. Hear then the language of Jehovah: 
" See, I have set before thee this day life and good, and 
death and evil." " I call heaven and earth to record this 
day against you, that I have set before you life and death 9 
blessing and cursing ; therefore choose life, that both 
thou and thy seed may live." 1 "Choose you this day 
whom you will serve, the God of your forefathers or of 
the Amorites." 2 And thus, throughout the whole scrip- 
tures, is man addressed as a free, a moral agent, c) The 
same truth is evident also from the fact, that man not 



■Deut. 30: 15. 19. 



2 Joshua 24: 15. 



iS GOD THE AUTHOR OF SIN? 81 

only can, but does resist and transgress the will, spirit 
and grace of God. 1 It is evident also, d) from the fact 
that God punishes with eternal damnation those, who 
perseveringly resist and transgress his will ; whilst he 
for Christ's sake bestows endless life on all, who choose 
the paths of holiness and truth. 2 

Thus we not only have the testimony of God himself, 
that we are free agents, the originators of oar own voli- 
tions; but the omniscient God makes this fact the basis 
of his moral government over us in this world, and tells 
us that he will throughout eternity reward or punish us 
as the authors of our own actions. Can it be, then, that 
there is no other efficient cause in the universe but God, 
no other will which can originate actions contrary to his 
will? that the will of God, that is, God himself, is the 
author of those acts, for which he consigns myriads of 
his creatures to eternal perdition ? 

IV. Is sin really contrary to the will of God, and 
teas it originated by these moral agents, or is God its 
author ? 

The sincere and unsophisticated believer will perhaps 
be shocked at such a question. Can that, he will sayi 
be agreeable to the will of God, which God himself so 
solemnly forbids, which his holy word denounces in the 
most emphatic manner, and which he will punish in the 
world of retribution with everlasting torments ? We 
suppose not. Yet are there some, who represent all 
things not only as agreeable to the divine will, but as 
unavoidably resulting from it. That God as a holy 
being must necessarily hate sin, is incontrovertible; 

1 Matth. 23: 37. O Jerusalem, Jerusalem, thou that killest the 

prophets and stonest them that are sent unto thee, how often would 
I have gathered thy children together, as a hen gathereth her chick- 
ens under her wings, and ye would not. Acts 1\ 51. Ye stirTneck- 
ed and uncircumcised in heart and ears, ye do always resist the Holy 
Ghost, (that is God.) as your fathers did, so do ye. 

2 2 Cor. 5: 10. For we must all appear before the judgment-seat 
of Christ; that every one may receive the things done in his body, 
according to that he hath done, whether it be good or bad. 

4* 



82 IS GOD THE AUTHOR OF SIN ? 

How then can he consistently be the cause of that* 
whose existence he hates? The attempt which has been 
essayed by men of deservedly illustrious name to ob- 
viate the difficulty by stating, that God caused men to 
sin freely, seems, Unsatisfactory ; for no other acts of 
man can be either sinful or the reverse, except those 
which he performs freely; but the very circumstance of 
their resulting from the free volition of man, constitutes 
man their efficient cause, and by necessary negation, 
proves that if that cause be man, it cannot be God. 

Again, the supposition of Dr. Dwight and others, that 
God created precisely those individuals of whom he 
foreknew, that they would freely commit the very crimes 
which he wished to call into existence, and created those 
in preference to others, because he foreknew that they 
would commit them; although its impossibility cannot 
perhaps be proved, seems not to be consistent with the 
character of God ; because it still makes sinful actions, 
as such, the direct object of his ultimate choice. It 
represents God, the lawgiver, as performing an act of 
efficient causation in order to produce the transgression 
ol his own law. It is difficult to conceive, what more 
would be requisite to constitute him the author of sin. 

The scriptures explicitly teach, that God does not 
even tempt 1 men to sin, much less efficiently cause thenl 
to transgress ; yea that he is of purer eyes than to 
behold evil, that he cannot look on iniquity. 2 

That God, however, did not prevent, that \s,per?nif!ed 
the introduction of sin into the world, is certain. And 
as he did permit it in time, he doubtless intended (pur- 
posed) to do so in eternity. God certainly could have 

Barnes 1:13. Let no man say when he is tempted, I am tempt- 
ed of God ; for God cannot be tempted with evil, neither tempteth 
he any man. 

2 Habak. 1. 13. Thou (O Lord) art of purer eyes than to behold 
evil, and canst not look on iniquity. Numb. 23: 19. God is not a 
man that he should lie. Psnlm 145: 17. The Lord is righteous in 
all Ids iL'ays, and holy in all Jus works. Job 34: 10. Far be it from 
God that he should do icickedness, and from the Almighty that he 
should commit iniquity. 



IS GOD THE AUTHOR OF SIN? 83 

prevented this calamity either by infringing the moral 
agency of his rebellious creatures or by not calling them 
into being. The question then presses itself upon the 
mind, what were the reasons, which induced infinite 
wisdom to permit the introduction of evil into the world? 

a) Numberless reasons may lie open to the divine 
mind, of which we worms of the dust are ignorant. 
Incalculable good may result to thousands of worlds un- 
known to us from this exemplification of the evils of 
rebellion against God ; whilst no injustice is done to the 
moral agent man, by holding him responsible for his own 
free acts ; and whilst even to the human family itself, 
the occurrence of sin is made the occasion of greater dis- 
plays of divine benevolence and glory, than would have 
occurred without it. So that the aggregate even of hu- 
man happiness, taking the future with the present world, 
is by the overruling providence of God augmented by 
the permission of sin. 

b) It seems evident, that God could not have created 
man a free, responsible agent, without the ability to use 
that freedom, that is, either to transgress or obey the 
divine will. Exemption from those temptations which 
surround him, would not have universally prevented it ; 
as is seen in the fallen angels. So that God must either 
permit man to have trie ability to sin, or destroy his 
moral agency. But infinite wisdom regarded it as pre- 
ferable, that man should be a moral, responsible agent, 
and therefore did not prevent the exercise of his volun- 
tary powers, c) As to the physical evils of the world, 
we would remark that the number ol those which are 
unavoidable is so very small, that it is far outweighed 
by those enjoyments of which they seem to be mere in- 
cidents. These evils are moreover disciplinarian, are 
designed as the means of greater good. Our liability to 
the inroads of disease, is intended as a constant memento 
to admonish us to prepare for death. It tends to prevent 
too deep an immersion in the pursuits of life, to wean us 
gradually from its enjoyments, and make us more willing 
to exchange the present for a better world. How many 
souls will at the great day, rejoice before "the throne of 



84 DIVINE DECREES AND PROVIDENCE. 

God, who came out of " great tribulation ; " who whilst 
they washed their robes in the blood of the Lamb, pour- 
ed out their own hearts' blood for the testimony of Jesus? 
Let, then, the sons and daughters of affliction not envy 
the lot of the prosperous, nor regard themselves as ex- 
cluded from the tender mercies of God ; but, in the spirit 
of faith, let them exclaim : 

All, great Creator, all are thine ; 

All feel thy providential care ; 

And through each varying scene of life. 

Alike thy constant pity share. 

And whether grief oppress the heart, 
Or whether joy elate the breast ; 
Or life still keep its little course, 
Or death invite the heart to rest : 

All are thy messengers, and all 
Thy sacred pleasure, Lord, obey ; 
And all are training man to dwell 
Nearer to bliss and nearer thee. 

V. Bo the purposes and providence of God extend to 
all things ? 

The purposes or intentions of God, let it be recollect- 
ed, are of two kinds ; either causative, which refer to 
his own intended actions ; or permissive, relating to 
those actions which he foresees that his creatures will 
perform, and which he resolves not to prevent. It ap- 
pears obvious, that God as an infinitely perfect being 
must have a definite purpose or intention in regard to all 
the actions which he himself will or will not perform, 
and also in regard to all the actions of his rational crea- 
tures, whether he will or will not permit them. But the 
actions of God and those of his creatures, embrace all 
the phenomena which occur in the universe ; therefore 
it follows, that the purposes or intentions of God either 
causative or permissive do extend to all things. 

But what God thus intended in eternity he actually 
executes in time. Therefore, as by the providence of 
God is meant the execution of his eternal purposes or 






DIVINE DECREES AND PROVIDENCE. 85 

intentions, it evidently follows that the divine providence 
also extends to all things. 

The doctrine of our proposition is moreover inculcated 
by the sacred volume in a variety of ways. The scrip- 
tures teach it in explicit terms, 1 they narrate a multitude 
of examples exhibiting evident marks even of special 
providential interference. 2 They represent the issues of 
all things both prosperous and adverse as under the con- 
trol of God. 3 And they inculcate the propriety of prayer 
to God for his providential protection, guidance and 
blessing, 4 a procedure altogether nugatory if our heavenly 

^latt. 6: 25 — -33. Therefore I say unto you, take no thought 
(/ukgi/uvaTi, be not solicitous) for your life, what ye shall eat or what 
ye shall drink ; nor yet for your body, what ye shall put on. Is not 
the life more than meat and the body than raiment / Behold the" 
fowls of the air, for they sow not, neither do they reap, nor gather 
into barns: yet your heavenly father feedeth them. Are ye not 
much better than they? Moreover which of you can by his anxie- 
ty, add one cubit to his life (that is hxixulv, the length of his life, his 
age)? And why are ye solicitous for raiment ? Consider the lillies 
of the field, how they grow ; they toil not, neither do they spin. 
And yet I say unto you, that even Solomon, in all his glory, was not. 
arrayed like one of these. Wherefore if God so clothe the grass of 
the field which to-day is, and to-morrow is cast into the oven, will 
he not much more clothe you, O ye of little faith? — But seek ye 
first the kingdom of God and his righteousness ; and all these things 
shall be added unto you. Matt. 10: 29. SO. 3L Are not two spar- 
rows sold for a penny (da-TAtg/s, a brass coin worth nearly one cent 
and a half)? And one of them shall not fall to the ground without 
your Father. But the very hairs of your head are all numbered. 
Fear ye not, therefore, ye are of more value than many sparrows. 
Acts. 17: 26. 27. 28. In (by) him we live and move and have our 
being. 

2 Such as in the case of Joseph. Gen. 30: &c. The delivery of 
the apostles from prison, Acts 5: 19 — 25. 

3 Gen. 50: 20. But as for you, ye thought evil against me: but 
God meant it unto good, to bring to pass, as it is this day to save 
much people alive. Amos 3: 6. Shall there be any evil (H^"! 
also calamity, Gen. 19: 19. 44: 4. 50: 15. H. 20. &c.) in the city 
and the Lord hath not done it? Psalm 127: 1. Except the Lord build 
the house, they labour in vain that build : except the Lord keep the 
city, the watchman waketh but in vain. Dan. 2: 21. Isaiah 10: 
5—12. Luke 1: 51. 52. 

4 Psalm 145: 18. The Lord is nigh unto all that call upon him in 
truth (sincerity). John 9: 31. If any man be a worshipper of God, 
and doth his will, him he heareth. 



86 



DIVINE DECREES AND PROVIDENCE. 



Father did not govern the universe with a view to the 1 
moral benefit of his rational creatures, and if the charac- 
ter of his agency were not, in every instance, determined 
on in view of the foreseen situation and conduct of his 
creatures. 

It has been objected by Socinians and some Arminians, 
that God cannot possibly foreknow, and therefore not 
specifically embrace in his plans and intentions the free 
actions of men. The error of this opinion is clearly 
established by the copious texts adduced in the margin, 
proving the absolute universality of his providence, and 
by the numerous prophecies explicitly predicting the 
free actions of men. Nor does there seem to be much 
force in the philosophical objection, that we cannot con- 
ceive how free actions can possibly be foreknown, as they 
are contingent in their nature. Because our inability to 
comprehend the mode of the divine foreknowledge of 
these actions, is no proof against its reality, much less 
against its possibility. Moreover, this opinion involves 
the denial of the divine omniscience, and implies the 
absurd position, that the Deity, like his creature man, is 
daily growing in knowledge. 

The objection that some things in the universe are too 
insignificant to engage the attention of the infinite Jeho- 
vah, is equally unphilosophical. If they were sufficient- 
ly important to be created by him ; why should it not be 
equally proper that he should direct them to the accom- 
plisbment of the end contemplated in their creation ? 
Besides, some of the most important events of history, 
may be traced to instrumentality apparently the most in- 
significant. It was a simple bird which saved the Roman 
tower by its cry, when the Gauls, concealed by the dark- 
ness of the night, were ascending the rock on which it 
stood. It w r as an insignificant spider, which saved the 
life of Dr. Moulin in the bloody Parisian massacre, by 
weaving its web across the mouth of an oven in which 
he had taken refuge, and thus diveiting his pursuers from 
its examination. 









PREDESTINATION AND ELECTION. 87 

VI. Jire the decrees of God relative to the future 
destiny of men, formed in view of the voluntary con- 
duct of each, and according to it? 

The affirmative of this proposition seems clearly evi- 
dent both from reason and scripture, and was eventually 1 
held by Luther, Melancthon and all their immediate 
earliest coadjutors. That this statement of Luther's 
opinions is correct may be clearly seen not only from 
numerous passages of his works, but even from the Xllth 
article of the Augsburg confession, which he had review- 
ed and sanctioned, and in which the cognate opinion of 
those is condemned who maintain, that no believer can 
fall from a state of grace. For such is the connexion of 
the cardinal points of the theological system, that the 
advocates of this doctrine cannot consider repentance 
and faith as the effects of election, but must rather regard 
them as conditions of it. The writer however feels 
constrained to say that neither Luther nor his earliest 
adherents, had receded far enough from the Augustiman 
error to be entirely consistent in their theological phrase* 
ology. The illustrious Calvin and the supralapsarian 
portion of his followers afterwards maintained the un- 
conditionality not only of election but even of reproba- 
tion. This opinion has, however, long since been aban- 
doned by the great body of the Reformed church in 
Continental Europe, who have adopted the Lutheran 
view. The principal Congregational divines of New 
England are also unwilling to term these decrees of God 
unconditional or absolute,*" however they may differ as 

^See Art. XII for the proof of this statement. 

2 'We inquire next (says Dr. Woods) whether the purpose of 
God respecting the salvation of man, is unconditional and absolute. 
I know that in consequence of particular errors which have pre- 
vailed, i:, has been so represented by many of its advocates. But 
the language is certainly liable to be misunderstood, and ought not 
to be used without special care. Why should we employ words, which 
will not convey truly and exactly to the minds of others, the views 
which we ourselves entertain? Here as before I look at the divine 
conduct in saving sinners, considering that as exactly corresponding 
with the previous divine purpose. And my inquiry is, "does God 



88 DIVINE DECREES AND PROVIDENCE* 

to the circumstances which in the divine mind led to 
their adoption. 

a) That the decrees of God relative to the future des- 
tiny of men, were formed in view, that is, with a full 
knowledge of the conduct of men, incontrovertibly flows 
from the absolute omniscience of God. For, as God 
knows all things, he cannot be ignorant of the precise 
circumstances of every individual, at any moment of his 
existence* But of this his essential omniscience, he 
could not divest himself when he formed his purposes or 
intentions ; those purposes, therefore, were adopted in 
view of this knowledge. Indeed, it would be the height 
of absurdity to imagine, that he, to whom all things are 
naked and open, would, when forming a purpose relative 
to any individual, voluntarily close his eyes on the situa- 
tion and conduct of the moral agent contemplated by his 
decrees ! 

Whether God, who in the act of forming such a pur- 
pose, certainly possessed perfect knowledge of the situa- 
tion and conduct of the individuals to whom it referred, 
did determine nevertheless to treat them irrespectively of 

actually save sinners unconditionally! The first answer I give tb 
this is, that God would never have saved them, had not Christ in- 
terposed, and made an atonement. This then is a condition of hu- 
man salvation; it is the grand event on account of which God for* 
gives. But I inquire farther; does God actually save sinners, that 
is, forgive them and receive them into his kingdom, without any 
condition on their part. The bible furnishes the answer. " Repent 
and be converted that your sins may be blotted out." " He that 
believeth, shall be saved." This is the uniform representation of 
the bible. The condition of eternal life, to be performed by men, is 
repentance, faith, obedience. They can no more be saved without 
these, than without the death of Christ. These conditions it is true 
are of a different nature from the atonement; but they are equally 
necessary. From this view of the subject I come to a satisfactory 
conclusion. If God does not actually save sinners without condi* 
tions, he did not purpose to save them without conditions- — his pur- 
pose and conduct always agreeing exactly with each other. In his 
eternal purpose, he regarded the same conditions and regarded them 
in the same manner, as he does now when he saves. Clearly, then, 
the purpose of God to save men, cannot, in this respect, be consi- 
dered as unconditional." 

Letters to Unitarians, p. 65, 66. 



DOCTRINE OF ELECTION. 89 

their conduct, seems identical with the question, whether 
he resolved to deal with them as with moral agents or 
not. For 

b) The very nature of a moral government requires, 
that sanctions be attached to the law given to regulate 
the conduct of its subjects. And by the attachment of 
sanctions to a law, is meant that the moral governor 
will bestow blessings and inflict punishment on his sub- 
jects according as they obey or transgress the given law, 
and actually because of such obedience or transgression. 
Now it is admitted, that man is a moral agent, that God 
is his ruler and has placed him under a moral govern- 
ment which, though modified by the gospel, is a moral 
government still. Hence it follows, that God must treat 
him as a moral agent, must reward or punisli him ac- 
cording to his conduct in reference to the law under 
which he was placed. To suppose a moral government, 
in which rewards and punishments were held up as mo- 
tives to obedience, without the design of executing the 
sanctions thus solemnly published, is to suppose a gov- 
ernment based on ulterior deception ; which would be 
unworthy of God, and merit the appellation not of a 
moral, but of an immoral government. It is evident, 
then, from the nature of a moral government, that God 
ought to apportion rewards and punishments to his sub- 
jects, according as they accept or reject the terms of 
salvation offered them. But what God ought to do, he 
invariably will do : therefore he will administer future 
retribution according to the voluntary conduct of his mo- 
ral subjects. Moreover what God certainly will do in 
time, he in eternity intended or purposed to do ; and 
these intentions are his decrees. Therefore God from 
eternity decreed to distribute future happiness or misery 
according to the voluntary conduct of each individual. 

c) The same truth is also clearly reflected from the 
pages of the sacred volume. It will be admitted, that 
the manner in which God actually and certainly will dis- 
tribute happiness and misery in the future world, is the 
precise mode which he eternally intended or purposed 
to pursue. If, then, it can be made apparent, that the 



90 



DIVINE DECREES AND PROVIDENCE. 



Judge of the universe certainly will reward men accord- 
ing to their works, it will follow, that he eternally de- 
signed, purposed, decreed to do so. But the sacred 
volume does most explicitly declare that God will "ren- 
der unto every man according to his works," that "every 
one shall receive the things done in his body," and that 
"what a man soweth, that shall he also reap." 1 There- 
fore, as it is certain, that God will in the world to come, 
treat men according to their voluntary actions, it follows 
-that he always, that is, eternally intended to do so. And 
as " the eternal intentions of God are his decrees," it 
necessarily follows, that his decrees relative to the future 
destiny of men, were formed both in view of their vol- 
untary agency and according to it ; or, in other words, 
the decrees of election or predestination to eternal life, 
and of reprobation to endless misery, are not uncondi- 
tional, but are based on the foreseen voluntary conduct 
of the individuals. 

Again, is not the contrary supposition directly opposed 
to the scripture representations of the divine character? 
God is described as a God of "love," "who hath no 
delight in the death of sinners;" 2 how then could he 

'Rev. 20: 12. I saw the dead small and great stand before God ; 
and the books were opened, and another book was opened which 
was the book of life, and the dead were judged out of those thing's 
which were written in the books according to their icorks. 2 Cor. 5: 
10. We must all appear before the judgment-seat of Christ ; that 
every one may receive the things done in his body, according to that lie 
hath done, whether it -be good or bad. Matt. 16: 27. The son of 
man shall come in his glory, with his angels, and then shall he re- 
ward every man according to his ivorks. Isaiah 3: 10. 11. Say ye to 
the righteous that it shall be well with them, for they shall eat the 
fruit of their doings. Wo unto the wicked, it shall be ill with him, 
for the reward of his hands shall be given him. Jer. 17: 10. I the 
Lord search the heart and try the reins, even to give every man ac- 
cording to his ways, and according to the fruit of Ins doings. 1 Pet. 
1:17. God without respect of persons, judgelh according to every man's 
work. Ecci. 12: 4. God will bring every man's work into judg- 
ment. Gal. 6: 7. Whatsoever a man soweth that shall he reap. 
See also Psalm 62: 12. Rom. 2: 6. Rev. 2: 23. 22. 12. 

2 Ezek. 18: 32. For I have no pleasure in the death of him that 
dieth, saith the Lord God ; wherefore turn yourselves and live* 






DOCTRINE OF ELECTION. 91 

have decreed to consign the major part of them to end- 
less perdition, regardless of their conduct • Or how 
could he create the majority of the human race under 
circumstances, in which they must inevitably continue in 
sin, and then finally punish them for ever for not exer- 
cising that repentance which was impossible to them, or 
that faith, which though it is the gift of God, he had be- 
forehand determined never to sire them? He is repre- 
sented as " a God of long-suffering to us-ward, not being 
willing that any should perish, but. that all should come 
to repentance. 5 ' 1 But how could his tolerating the non- 
elect be an act of long-suffering if they had been born 
under circumstances in which however long he might 
wait, they could not repent without his special grace, 
and this he was determined to withhold from them ? 
How could the scriptures say, that he was not willing 
that any should perish, if he had determined for ever to 
withhold from the great mass of mankind that aid, with* 
out which they inevitably must perish ? Could the in- 
spired penmen say " he wills that all should come to 
repentance," if he had determined to leave them for ever 
in a state destitute of grace, in which repentance is im- 
possible ? 

Moreover, what sincerity could there be in God's 
command to preach the gospel to every rational creature, 
if he had determined to withhold from the greater part 
of them, that gracious influence without which they 
could not receive the gospel, and must be eternally con- 
demned for not believing in Christ as their Saviour, when 
according to the same view he really was not their Sa- 
viour, having never made provision for their salvation ? 

And, how could we reconcile with the justice and 
impartiality of God, the opinion, that whilst he calls us 
all into existence with a depraved nature, he should irre- 
spectively of our conduct, elect some of us to heaven 
and consign the residue to hell ? The scriptures tell us 
that God is "no respecter of persons, 2 but in every na- 

: 2 Pet. 3: 9. 

2 2 Chron. 19: 7. Rom. 2: 11. For there is no respect of per- 
sons with God. 



92 



SCRIPTURE PASSAGES EXPLAINED. 



tion he that feareth God and worketh righteousness is 
accepted of him." 1 How could this be said, if God had 
made among his creatures a distinction of such incalcu- 
lable magnitude, and eternal duration, as would be im- 
plied in the irresistible salvation of some, and unavoidable 
damnation of others ? 

But that God will treat men according to their volun- 
tary conduct, and that his decrees about his future treat- 
ment of them are based on his foreknowledge of what 
that conduct will be, is also evident from those portions 
of scripture, which expressly declare, that our predes- 
tination to eternal life actually is based on the divine 
"foreknowledge" 2 and that men are elected according 
to the foreknowledge of God. 3 Now, as Paul here tells 
the Roman Christians they were predestinated according 
to the divine foreknowledge, and Peter informs the be- 
lievers in Asia Minor that they were elected in the same 
way, it follows either that all the elect are thus chosen, 
or that God pursues one plan in electing the Christian of 
Rome and Lesser Asia, and a different one for the rest of 
the world. But as the latter cannot be supposed, the 
former inference remains true. 

In view, then, of all these dictates of reason and de- 
clarations of the inspired volume, the writer cannot, after 
the most solemn and conscientious investigation of this 
subject, resist the belief, that the decrees or intentions of 
God concerning the future destiny of men, are formed in 
view of the voluntary conduct of each and also according 
to it. But are there no passages of scripture which 
seem to be inconsistent with this doctrine, and by which 

! Acts 10: 34. 35. Eph. 6: 9. Col. 3: 25. But he that doeth 
wrong, shall receive for the wrong which he hath done, and there is 
no respect of persons. 1 Peter, 1: 17. And if ye call him Father, 
who without respect of persons judgeth according to every man's ivork, 
pass the time of your sojourning here in fear. 

2 Rom. 8: 29. For whom he did foreknow he also did predestinate 
to be conformed to the image of his Son. 

3 1 Peter 1: 2. Elect according to the forcknoicledge of God the 
Father, through sanctification of the Spirit unto obedience and 
sprinkling by the blood of Jesus Christ. See also 2 Thess. 2: 13. 
James, 2: 5. Mark 16: 16. 



DOCTRINE OF ELECTION 93 

many upright persons have been led to entertain different 
views? There doubtless are, and they deserve a serious 
notice. The most important are the following, and 
others of similar import. 

1. John 15: 16* Ye have not chosen me (says Jesus) 
but I have chosen you and appointed («&»**) you, &c* 
That this passage refers to the Saviour's choosing them 
as his apostles, is evident, because he is here addressing 
his apostles ; for he says "ye have been with me from 
the beginning;" 1 tells them that they would be perse- 
cuted by the Jews as he had been, which Was true of the 
apostles, but not of believers in general. But even if in 
violation of the context, we suppose this passage to refer 
to election to eternal life, it would only prove, that God 
was the first mover of our salvation, but not that he be- 
stows it on us unconditionally. 

2. Acts 13. 48. And as many as were ordained (or 
according to the Greek nrzi-ciy^voi disposed for, or arrang- 
ed or prepared for) eternal life, believed. This passage 
is undoubtedly mis-translated. The word rendered or- 
dained, is not used to signify divine election or decrees, 
either in the scriptures or profane writers, but primitively 
signifies disposed, set in order for, although it also some- 
times signifies appoint. Thucydides says "the Greeks 
marched up tst^^svc/, in good order, well arranged." 
The meaning of the passage most probably is, that " As 
many as w*ere inclined for eternal life (were seriously 
inclined) believed," whilst those who cherished their 
prejudices, and were not disposed to seek eternal life, 
remained in unbelief. 

3. Ephes. 2: 8. By grace ye are saved through faith 
and that not of yourselves, it is the gift of God. Hence 
it has sometimes been argued that faith is the consequence 
of election, and cannot be the condition of it. It is in- 
deed true, that faith is the gift of God, but it is mediately 
bestowed on men. Faith, says Paul, comes by hearing, 
and hearing by the (preaching of the) word of God. 2 
Whilst we pay due attention to these means of grace, 

ly. 27. 2 Rom. 10: 17. 



94 SCRIPTURE PASSAGES EXPLAINED 

the Spirit of God through this instrumentality works 
faith in us. The renovated health of the convalescent, is 
really the gift of God, although it was not effected hy 
miracle, but by the careful exhibition of those medicines 
which the Author of nature also provided. Nor has 
saving faith ever been wrought in any one, whilst he 
perseveringly resisted the Spirit of truth, and refused all 
attention to the means of grace; never until he had sur- 
rendered his heart to God and commenced "working out 
his own salvation with fear and trembling." 1 

4. Ephes. 1: 5. Having predestinated us unto the 
adoption of children by Jesus Christ to himself, accord- 
ing to the good pleasure of his will. This passage 
teaches that God predestinated the elect according to his 
pwn will, but is perfectly silent as to whether it was his 
will to treat men as moral agents, according to their 
conduct, or whether it was his will regardless of the con- 
duct of men to elect some and reject others. That the 
sovereign of the universe will deal with men according 
to his will is certain ; and that, having made them moral 
agents, he would will to treat them as such, that is, ac- 
cording to their conduct, seems equally evident. Hence 
this passage presents no difficulty. 

5. Rom. 9: 11, &c. For the children being not yet 
born, neither having done any good or evil, in order that 
the purpose of God according to election might stand, 
(that is, in order that the purpose of God might be based 
on his own choice) it was said unto her (Rebecca,) 
" The elder shall serve the younger." It is evident from 
this and other verses of this chapter, that the apostle 
clearly inculcates the doctrine, that God in his dealings 
with the descendants of Abraham, had granted certain 
privileges to some which were not bestowed on others. 
And the apostle clearly teaches, that the reason which 
actuated the divine mind in this distinction, was not found 
in the conduct of the parties — for the distinction was 
determined on or before they were born; but in the in- 
finite wisdom, sovereignty and g-ood pleasure of God. 

'Phil. 2: 12. 



DOCTRINE OF ELECTION. 9$ 

The only point of dispute is, what was the blessing thus 
distributed ? Was it eternal life I Then this passage 
and entire chapter would indeed represent the divine 
being, as relinquishing his moral government over men, 
and giving unto every one not (as he says he does) " ac- 
cording to the fruit of his doings," but regardless of his 
conduct. But it is evident, that this passage and those 
which follow it in this chapter, treat not of personal 
election to salvation ; but the choice of a portion of the 
descendants of Abraham to be his external, visible peo- 
ple, whom he determined to separate from the rest of 
mankind and make the depositories of Iiis religion. 
This is evident from various considerations, a) The 
Jews had so long regarded themselves as the peculiar 
people of God, that they could not brook the admission 
of the Gentiles to equality of privileges under the gospel 
dispensation. To remove this error, Paul tells them, 
that the election of their father Jacob and his descend- 
ants to this privilege in preference to Esau and his pos- 
terity, was not owing to any personal merit in the for- 
mer ; for the election or choice was made before either of 
them was born, or had done good or evil, b) Moreover, 
he adds, that many of those thus elected, were not true 
children of God, "for they are not all Israel which are 
of Israel: neither because they are the seed of Abraham, 
are they all children." 1 But all admit, that the elect, 
that is, those who will die believers and therefore be 
saved, are children of Abraham and of God in the high- 
est sense, c) The apostle removes all doubt by stating 
what it was, to which the descendants of Jacob were 
elected. He tells the Jews, that it was determined, that 
" the elder (Esau) shall (be in subjection) serve the 
younger (Jacob ;) that is, the descendants of Jacob shall, 
by the special providence of God, be prospered as a na- 
tion, be chosen as the visible people of God, to whom 
should pertain the adoption, the (ceremonial) service, 
(the giving of) the law, and of whom concerning the 
flesh, Christ should come, and those of Esau shall be* 

1 Verse 6. 7. 



06 HARDENING OF PIIARAOI-l's HEART. 

come subject to them ; as was the case when the Eck> 
mites in the reign of David were subjected to the Israel- 
ites. Here certainly is nothing about personal election 
to salvation. Yet Paul explicitly tells us in v. 11, 12. 
that this was the purpose of God, which was to stand or 
be based, not on works, but exclusively on the choice 
(election) of God. Now this election to the privilege of 
belonging to the external people of God, does not neces- 
sarily involve salvation, and is no more difficult to be 
reconciled with the justice of God, than his permitting 
some men to be born with a greater degree of talents or 
wealth than others. Especially when we recollect the 
principle of his moral government, which he has an* 
nounced to us, that "from those to whom much has been 
given shall much be required," and "the servant that 
knew his master's will and did it not, shall be beaten 
with many stripes." It was in his choice or election to 
these external privileges, that God loved Jacob, and 
hated, that is, did not thus favour Esau. 1 And well 
might the apostle ask, has not that Being, whose is the 
earth and the fullness thereof, a right to dispense these 
favours as he pleases, as a potter out of the same clay 
makes different vessels, designed for various uses, some 
more honourable than others ? With the same sove- 
reignty, says the apostle, does God proceed even in the 
retributions of his providence. "Pharaoh" was a cruel, 
abandoned wretch, whom he might in justice have cut 
down much sooner, but "he suffered him to stand" and 
even "raised" him to greater temporal distinction, in 
order that his " power and name might be declared 
throughout all the earth," 2 when his signal overthrow 
should come upon him. That God did by any positive 
influence harden the heart of Pharaoh, is not only con- 
trary to the character of God as revealed in scripture ; 
but directly contradicted by the first book of Samuel, 
where we read these words : " Wherefore do ye harden 
your hearts, as the Egyptians and Pharaoh hardened 
their hearts, 3 

Werse 13. 2 Verse 17. 3 1 Sam 6: 6. 






CAUSE OF ELECTION. 97 

6. John 12. 37—40. But though he had done so 
many miracles before them, yet they believed not on him: 
That (or as the sense is, thus) the saying of Esaias the 
prophet was fulfilled, which he spake, Lord who hath 
believed our report? And to whom hath the arm of the 
Lord been revealed ? Therefore they could not believe 
(because they had resisted the evidence of his miracles, 
and the "report" or preaching of the prophet,) As Esaias 
said again, He hath blinded their eyes, and hardened 
their hearts, that is, after they resisted the evidence of 
the Saviour's miracles and preaching, he withdrew his 
Holy Spirit from them, and abandoned them to their own 
judicial blindness and hardness, and, in this condition, 
they could not see with their eyes, nor understand with 
their hearts, nor be converted to God, that he should 
save them or their city. 

7. The supposition, moreover, that God would be 
regulated in his decrees or intentions, by the voluntary 
conduct of man has sometimes been considered inconsis- 
tent with the divine freedom and independence. If God, 
however, possesses freedom, he was free to create moral 
agents if he chose ; and if, as all admit, he did choose to 
create moral agents, why should either his freedom or 
independence prevent him from executing his intentions? 
And if it is not inconsistent with any attribute of God to 
treat men according to their voluntary conduct, that is, to 
treat them as moral agents, it could not be inconsistent 
for him to intend or purpose to do it. But all acknow- 
ledge, that God does deal with men as moral agents, 
without doing violence to any of his attributes ; therefore 
his intentions or decrees to do so, cannot conflict either 
with his freedom or independence. 

The specific voluntary agency of the sinner, which is 
the condition of salvation under the Christian dispensa- 
tion, is faith in the Lord Jesus Christ, a voluntary ac- 
ceptance of the offers of mercy, on the terms of the 
gospel, as a naked gratuity, purchased by the blood of 
Christ. 1 That this faith, or reliance on the merits of the 

^ohn 3: 16. For God so loved the world, that he gave his only 
begotten Son that whosoever believeth in him should not perish, but 
5 



9B CAUSE OF EJECTION. 

Saviour, is pleasing to God, it were absurd to deny ; for 
he has himself commanded it. Yet, it is equally evi- 
dent, that no gift ceases to be such, because those to* 
whom it is tendered choose to accept it. Hence, the 
procuring, meritorious cause of salvation, cannot witif 

PROPRIETY BE SOUGHT IN THE FACT THAT WE ACCEPT II? 
(BELIEVE) ; BUT IN THE EFFICACY OF THAT DIVINE LOVE, 
DISPLAYED IN THE BLOODY SCENES OF CALVARY, amazing 

even to the angelic world ; and our faith or determina-- 
lion to accept it, is merely the appointed condition, the 
performance of which by. us renders it morally possible 
for God to bestow salvation' on us J 

But although it is thus evident, that our salvation is- 
not of works but of grace ; that matchless, free, eternal 
grace contrived and executed the wondrous plan ; yet 
shall we be rewarded according to our works." Yes* 
humble Christian ! Thy works shall follow thee, not as- 
a ground of justification, not as a satisfaction to' the de-^ 
Hfeffds of the violated law ; for Christ and his merits arc 
the only basis of our hope, the* only satisfaction for sin^ 
He alone bare our sins in his own body on the tree. By 
his stripes alone we are healed. But the works of the 
believer shall be the measure of his future gracious re^ 
ward. Though salvation is of grace, it is accepted or 

have everlasting life. Tit. 3: 5. *Vc>/ by works of righteousness which 
we have done, but according to his mercy he saved us, by the wash- 
ing (hzrenv, ablution) of regeneration and renewing of the Holy 
Ghost : which he shed on us abundantly through Jesus Christ our 
Saviour. 

'The following language of that highly distinguished American' 
divine, Dr. Dwight, appears entirely to accord with the view here 
expressed. " Should it be asked, why are not all men pardoned % 
1 answer, because all mankind do not evangelically believe in the 
atonement, and its author. No man is pardoned merely because of 
the atonement made by Christ ; but because of his own acceptance,, 
also, of that atonement, by faith. The way is open, and equally 
open to all ; although all may not be equally inclined to walk in it. 
The proffers of pardon on the very same conditions, are made with 
equal sincerity and kindness, to every man. lie who does not ac- 
cept them, therefore, ought fco remember, that nothing stands in his 
way, but his Own impenitence and unbelief 11 — Theology, Vol. II. p. 
218. 



CftEAftON. PLUtUUfV OF WORLDS. 93 

rejected by the voluntary faith or unbelief of eveiy indi- 
vidual ; and the relative degree of the future blessedness 
of belie vers } will be exactly commensurate with the rela- 
tive gradation of their faithfulness and activity in life* 
They who were distinguished on earth for piety and zeal 
will be distinguished in heaven. He that converts a sin- 
ner from the error of his way, shall receive a crown of 
rejoicing ; and they that turn many to righteousness, 
shall shine as the stars in the firmament of heaven ! 

It is obvious, that these decrees or intentions of God, 
must be eternal : l for it is admitted by all, that what God 
does in time he eternally intended to do* 

It is equally clear that they are unchangeable? for no 
circumstance could possibly arise, unforeseen by the 
omniscient God, requiring any change in his contem- 
plated action. It follows then, that of all the elect, of all 
those whom God has from eternity predestinated to eter* 
nal life, not one will finally fall away and be lost, because, 
he predestinated or elected only those " of whom he 
foreknew" (v. 29) that they would persevere unto the 
end, and as his omniscience is infallible, he can have 
made no mistake. HenGe the word elect, in this sense 
of the term, signifies those whom God foreknew as per- 
severing unto the end, and whom he determined to treat 
accordingly, that is, to make partakers of eternal life. 

'Eph. Is 4. According as he hath chosen us in him (Christ) be* 
fore the foundation of the world, that we should be holy and with- 
out blame before him in love. 2 Tim. 2: 9. 

2 Rom. 8: 29. 30. For whom he did foreknow (of whom he fore- 
knew, that they would accept the offers of salvation) he a]so did 
predestinate to be conformed to the image of his Son, that he might 
be the first born among many brethren. Moreover, whom he did 
predestinate (those whom his omniscience "foreknew ' v. 29.) them 
he also called, and whom he called, them he also justified, and 
whom he justified, them he also glorified* 



lOO CREATION. — PLURALITY OF WORLDS. 

CHAPTER VII. 

Of Creation and Preservation* 

M The one God," say the Confessors* i& is the Creator 
and Preserver of all things visible and invisible." 

I. The sacred volume represents Cod as the Creator 
of the "heavens and the earth" and "all things in them." 1 
Whether by the phrase "the heavens and the earth" 
Moses meant to designate our own earth alone, or refers 
to the creation of all the various portions of the universe, 9 
has been disputed. The question also whether God cre- 
ated a plurality of worlds, was discussed as early as the 
eighth century of the Christian era; and its decision 
must depend on our definition of the term. If by world 
we mean only our earth, then doubtless God created a 
plurality of worlds ; for it cannot be denied that the other 
planets and innumerable heavenly bodies are also the 
workmanship of his hands ; and that strong reasons from 
analogy exist for the opinion, that they are inhabited by 
living beings, and moral agents, who unite with us in 
forming the grand moral empire of Jehovah. The term 
world, however, also signifies the entire mass of all cre- 
ated things, considered as one whole. 

II. The term creation may signify the formation of 
something out of pre-existent matter, or out of nothing. 
But whether the Mosaic creation refers to the present or- 
ganization of matter or to the formation of its primary 
elements, it is not easy to decide. The question is cer- 
tainly not determined by the usage of the original words 
(JO 3' nidify which are frequently employed to desig- 

] Gen. 1:1. In the beginning God created the heaven and the 
earth. Col. I: 16. For by him were all things created, that are in 
heaven, and that are in earth, visible and invisible ; whether, they 
be thrones, or dominions, or principalities or powers ; all things were 
created by him and for him. 

8 Matt. 29: 18. Acts 4: 24. 14: 15. 



TIME OF CREATION,- — SABBATH. 101 

Rate mediate formation. Should the future investigations 
of physical science, bring to light any facts, indisputably- 
proving the anterior existence of the matter of this earth, 
such facts would not militate against the Christian Scrip- 
tures. But we should ever bear in mind, that to the 
omnipotent Jehovah, the immediate creation of the world 
is perfectly as easy as its formation from any pre-existent 
materials. 

III. The time when the creation occurred, was about 
5845 years ago, that is, about 4000 years before the birth 
of Christ, 4004 before the vulgar era. It is probable that 
it occurred in autumn ; as the fruits of the earth and all 
other things were created in a state of maturity. 1 

The time occupied in the creative work, was six days. 
The instantaneous creation of the whole universe would 
have been equally easy to the creative will of God ; but 
for wise reasons the Author of the universe preferred 
successive creation, perhaps to render these displays of 
his omnipotence intelligible to the higher spirits, the 
morning stars 2 that sang together, and the sons of God 
which shouted for joy, when earth's foundations were 
laid. 3 When God had completed the creation, he beheld 
the work of his hands, and pronounced it very good, 4 
that is, free from moral or physical evil, and well calcu- 
lated to effect the design, with which he created it. 

IV. Having in six successive days completed the for- 
mation of all things, the Author of our being rested? that 
is, ceased from creation on the seventh day ; and blessed 

^en. 2: 5. And (God made) every plant of the field before it 
was in the earth and every herb of the field before it grew : for the 
Lord God had not caused it to rain upon the earth, and there was 
not a man to till the ground. 

2 Job 38: 7. When the morning stars sang together, and all the 
sons ot God shouted for joy. 

3 Where wast thou when I laid the foundations of the earth ? v. 4. 

4 Gen. 1: 31. And God saw every thing that he had made, and 
behold it was very good. 

5 Gen. 2: 2. And on the seventh day God ended the work which 
he had made : and he rested on the seventh day from all his work 
which he had made. 



102 SABBATH, PRESERVATION. 

if and set apart that portion of time for sacred purposes. 
Thus did our heavenly Father formally institute a day 
of rest or abstinence from worldly labour : By sanctify- 
ing it, he set it apart for holy purposes ; and thus ren- 
dered obligatory on the entire human family of every 
generation and age, the religious observance of one day 
in seven. 

V. But matter either in its chaotic state or in an or- 
ganized form does not possess the attribute of self-subsist- 
ence. To the same divine hand, therefore, which called 
it into existence, must its continuance in being be attri- 
buted. The preservation of the universe, in many of its 
parts, is nothing else than continued creation. It is true, 
God causes the stated reproduction of all the various 
species of creatures according to fixed laws, that is, in a 
uniform way. He also effects his object mediately, by 
preserving to all the particles of matter, the properties 
which he originally bestowed on them ; and employs 
objects already existing, in the reproduction of new. 
Nevertheless, what does the acorn know of the mountain 
oak, which in the process of time proceeds from it ? Or 
what does the grain of seed wheat know of the stalk, 
which grows out of it ? Much less can the acorn be re- 
garded as the creator of the oak ; or the vegetable seeds, 
of the plants which God produces from them ? Nor is 
the case different with animated beings. The hen is 
ignorant of the brood, which is to emanate from her eggs, 
at the term of her incubation. Nor is the process of 
generation less incomprehensible in beings of higher and 
rational nature ; noi* God any less the actual Creator of 
every individual. In the same sense, and in the same 
mediate manner, is God the real preserver of every thing 
that exists throughout the universe. It is God, reader, 
that preserves you every moment of your existence. 
Every breath you draw and every beating pulse that 
throbs at your heart proclaims to you the continued good- 
ness and preserving care of your heavenly Father, and 

'And God blessed the seventh day, and sanctified it; because that 
in it he rested from all his work which God created and made. v. 3. 



TRESERVATIO^. 103 

seajis on you for gratitude in word and work. Reflect on 
the intricate machinery of which your body consists, on 
the numerous bones, the five hundred and twenty-seven 
muscles, the complicated glands, the tender nerves and 
Innumerable blood vessels diffused throughout your body, 
all every moment liable to disorder, and well may you 
exclaim with the pious songster of Zion, 

-Our life con-tains a thousand springs, 

And dies if one be gone 5 
Strange, that a harp of thousand strings 

Should keep in tune so long. 

.-But His our God supports our frame, 

The God that formed us first.: 
■Salvation to th' Almighty name, 

That reared us from the dust. 

While we have breath, or life, or tongues, 

Our Maker we'll adore ; 
His Spirit moves our heaving Jungs, 

Or they would breathe no more. 



CHAPTER VIIL 

Of Angels* 



I. The traditionary tales concerning spectres, which 
liave pervaded so many nations and ages, would seem to 
Indicate a decided aptitude in the popular mind for the 
belief of spirits ; yet reason affords us no positive infor- 
mation on this subject. The Scriptures teach us, that 
prior to the formation of man, 1 God created a numerous 

! Job 38: 4. 7. Where wast thou when I laid the foundation of 
the earth? When the morning stars sang together and all the sons 
©f G-od shouted for joy 3 Mafth. 26.: 53. Dan. 7-: 10. 



104 



ANGELS. 



order of beings of higher rank, termed angels, by which 
are intended spirits possessed of intellectual and mora! 
excellence superior to that of man, 1 employed by God as 
the ministers of his providence. They are also called 
morning stars, sons of God, cherubim, seraphim, thrones, 
dominions, principalities and powers ; 2 and appear to be 
characterized by diversity of rank. 3 

Angels are engaged in serving 4 and worshipping God, s 
and ministering to them that shall be heirs of salvation. 6 
Lazarus was borne by angels into Abraham's bosom ; 7 
angels conducted Peter, 8 and the apostles 9 out of prison ; 
informed Paul that he should escape in the shipwreck ; 10, 
appeared to Zechariah, 11 and celebrated with demonstra- 
tions of celestial joy the glorious advent of the SaViour. 12 
They are doubtless subject to the same moral code, 13 
which regulates the human family, and constitute, like 
the latter, a part of the grand moral empire of Jehovah. 

II. Yet some of these happy and holy spirits kept not 
their first estate ; 14 but, at a time and in a manner un- 
known to us, like man transgressed the covenant. By 

^salm 103: 20. Bless the Lord, ye his angels, that excel in 
strength, that do his commandments, hearkening unto the voice of 
his word. 2 Thess. 1: 7. But of that day and hour knoweth no 
man, not even the angels in heaven. 

2 Ezek. 10: 19. And the cherubim lifted up their wings, and 
mounted up from the earth in my sight. Is. 6: 2. Above it stood 
the seraphim ; each one had six wings : with twain he covered his 
face : and with twain he covered his feet : and with twain lie did fly. 
Col. 1: 16. Heb. 1: 4. 6. Dan. 4: 17. 

3 1 Thess. 4: 16. For the Lord himself shall descend from heaven 
with a shout, with the voice of the archangel, and with the trump of 
God: and the dead in Christ shall rise first. 

4 Rom. 8: 38. For I am persuaded that neither death nor life, nor 
angels, nor principalities, nor powers, nor things present, nor things 
to come, &c. 

5 Col. 1: 16. 6 Eph. 1: 21. 1 Pet. 3: 22. 7 Luke 16: 22. 

8 Acts 12: 7. 9 Acts5: 19. 20. 10 27: 23. n Luke 1: 11. 

12 Luke 2: 9, &c. 

13 Matth. 4: 10. Thy kingdom come ; thy will be done on earth as 
it is in heaven. 

l4 Jude v. 6. And the angels, who kept not their first estate, but 
loft their own habitation, he hath reserved in everlasting chains, un- 
der darkness, unto the judgment of the great day. 2 Pet. 3: 4. 



EVIL SPIRITS. 105 

this rebellion they forfeited their primitive innocence and 
happiness, were banished into the regions of despair, 
where they are now suffering, and reserved in everlasting 
chains of darkness to the judgment of the great day. 
These apostate spirits are by the sacred writers denomi- 
nated devils, and one of their number, who is leader of 
the rest, is termed Satan, and sometimes Beelzebub, 
Dragon, &C. 1 

It cannot be doubted, that these evil spirits also exert 
an important and baneful influence on the human family. 
Satan tempted our first parents, 2 tempted the Saviour, 3 
and tempted Judas 4 to betray his Master. In short 
he is emphatically styled " the tempter," and is re- 
presented as going about like a roaring lion, seeking 
whom he may devour. 5 It may be difficult in many 
cases to distinguish between the temptations of Satan, 
and the suggestions of our own depraved nature. Nor 
is it essentially necessary, that we be able thus to 
discriminate, as the general precept of inspiration is 
alike applicable to sinful solicitations from whatever 
source they arise. " Resist the tempter and he w T ill flee 
from you." The following observations however will 
in many cases enable us to distinguish the source of our 
temptations, a) When a person hopefully converted to 
God, is tempted to those actions which formerly consti- 
tuted his besetting sins, the temptation is probably to be 
attributed to the relic of sinful propensity yet adhering to 

r T Job 1: 12. And the Lord said unto Satan, Behold all that he 
hath is in thy power : only upon himself pat not forth thine hand. 
So Satan went forth from the presence of the Lord. Rev. 1.2: 9. 
And the great Dragon was cast oat, that old serpent called the devil 
and satan, which deceiveth the whole world, he was cast out into 
the earth, and his angels were cast out with him. Isaiah 14: 12. 
How art thou fallen from heaven, O Lucifer, son of the morning ! 
How art thou cut down to the ground, who didst weaken the nations. 

*Gen. 3. 3 Mat.th. 4: 3—12. 

4 John 13: 2. And supper being ended, (the devil having now put 
into the heart of Judas Iscariot, Simon's son, to betray him). 

5 1 Pet. 5: 8. Be sober, be vigilant;, because your adversary, the 
devil, as a roaring lion, walketh about, seeking whom he may de- 
vour. 

5* 



106 TEMPTATIONS OF SATAN AND THE HEARTi 

him. Every such reviving energy of native depravity, 
impairs his evidence of true piety ; and unless he betake 
himself immediately to some holy employment of the 
mind, to prayer, reading or contemplating divine truth* 
he is in awful danger of becoming again the slave of sin, 
and gradually losing all sense of divine things from his 
soul, b) Temptations may be attributed to the same 
source, if the objects naturally calculated to excite them, 
be present, and we have incautiously been dallying with 
them, c) But these suggestions maybe attributed to the 
influence of Satan, if we are tempted to perform acts 
which are contrary to our prevailing state of mind, not 
coincident with former besetting sins, and to which we 
have given no occasion by sinful dalliance ; as when a 
truly pious man, who never had been profane, is tempted 
to curse God : or when a true believer, who had never 
been inclined to infidelity, is, in the midst of prayer, 
tempted to doubt the existence of the Being to whom his 
supplications are addressed, as was on one occasion, that 
eminent man of God, Franke. d) They are probably 
attributable to the same source, when they contemplate 
actions contrary to our constitutional temperament or dis- 
position ; as when Peter, naturally of precipitate and in* 
trepid character, was tempted through fear to deny his 
Lord. 

Instances have occurred, in which persons of acknow- 
ledged piety, have been tempted to self-destruction. If 
they occur in a state of health and serenity of mind, they 
may result from Satanic influence. But if, as is usually 
the case, the individual is of a melancholy temperament* 
they are the offspring of bodily and mental disease, and 
can be permanently remedied only by such medical pre- 
scriptions, as will restore their subjects to health. In all 
cases, where persons thus situated actually perform the 
mysterious deed, they must be regarded as having lost all 
self control, and with it all responsibility for their actions. 

In every instance it is the duty of man to withdraw his 
mind from any object of temptation, to shun the occa- 
sions where they occur, and by prayer and the other 
appointed means of grace to live near to God. Thus 



INVOCATION OF ANGELS. 107 

doing we have the pleasing assurance that our heavenly- 
Father will not suffer us to be tempted above what we 
-can bear, and that with the temptation he will always 
grant us grace equal to our day, and make a way to es- 
cape. 1 

The employment of angels by the providence of God, 
to minister to the heirs of salvation on earth, is a subject 
%{ pleasing reflection, and affords just scope for specula- 
tions of the most thrilling character as to the particular 
sainted relations or friends who m-ay be hovering around 
lis as messengers of heaven. Yet Ave should ever re- 
member, that they act not independently ; but as the 
implicit servants of God, and in strict accordance with 
divine command. Not unto them therefore ought either 
our conndence, or prayers, or adoration to be directed ; • 
but unto the one God, through Jesus Christ, whose ser- 
vants angels are, and to whom alone we are indebted for 
every blessing, whether it be conveyed to us through 
angelic agency, or any other channel. 

That the invocation or the worship of angels is useless 
and sinful, appears evident, a) We have not the least 
assurance that the saints and angels ever know any thing 
: about even the millionth part of the prayers idly address- 
ed to them in different parts of the world. Like ourselves 
they are finite creatures, and for aught we know, can 
attend to no more than one individual -at a time. Yet, 
what short of divine omniscience could make them ac- 
quainted with simultaneous prayers of more than a hun- 
dred millions of Roman Catholics at stated seasons ? 
Either all these prayers excepi one or at most a few, 
must be thrown away, or the Romanists must regard the 
saints as omniscient, that is, must in effect deify them. 
And what better would this be than the polytheism of 
the anc ient pagans f 

b) He alone who died for us, can make intercession 
according to the sacred volume ; for the atonement and 
intercession are there conjoined. 2 

! 1 Cor. 10: 13. 

2 Rora. 8: 34. Who is he that conderaneth ? It is Christ that died, 
yea rather that is risen again, who is even at the right hand of God, 
ivho also maketh intercession for us. 



108 INVOCATION OF ANGELA 

c) He alone can be qualified to present our petitions 
successfully to God, who possesses power to cleanse 
them of their pollutions, to which neither angel nor arch- 
angel is competent. 

d) The sacred volume puts this question to rest by the 
explicit declaration that there is but one mediator betwixt 
God and men, the man Christ Jesus. 1 

e) That the worship of angels in any sense, is highly 
criminal, we cannot doubt ; for Paul expressly condemns 
it, and exhorts the Colossians not to sutler any one ta 
beguile them into the worshipping of angels. 2 

f) The angel in the Revelation, expressly forbade John 
t© worship him on the ground that angels are also fellow- 
servants of God, and that God alone is to be worshipped. 3 

g) Finally, it is one of the unchangeable precepts of 
the decalogue, binding on all men, and all nations and all 
ages of the world, that we should worship the Lord our 
God and serve him alone. 4 

It has been said that Abraham, Jacob, and Joshua 
worshipped angels, but without any ground; for they 
worshipped the Son of God, who had appeared to them. 
Abraham calls him Jehovah 5 (Lord,) the judge of all the 
earth, and prays him for the safety of Sodom. That the 
angel with whom Jacob wrestled was the same uncreated 



1 l Tim. 2: 5. 6. For there is one God, and Mediator between 
God and men, the man Christ Jesus; who gave himself a ransom for 
all to be testified (published) indue time. 

2 Col. 2: 18. Let no man beguile you of your reward by a vol- 
untary humility JiAan tv TctTrnvo^^oo-uvn, delighting in some outward 
mode of expressing humility not enjoined by God, but prescribed by 
the will of man,) and worshipping of angels, intruding into tbose 
things which he hath not seen, vainly puffed up by his fleshly mind. 

3 Rev. 22: 8. 9. And when I had heard and seen, 1 fell down to 
worship before the feet of the angel, which showed me these things. 
Then saith he unto me, See thou do it not ; for I am thy fellow-ser- 
vant, and of thy brethren the prophets, and of them which keep the 
sayings of this book : worship God. 'Seech. 19:20. 

4 Matt. 4: 10. Then saith Jesus unto him, Get thee hence, Satan, 
for it is written, Thou shalt worship the Lord thy God, and him 
only shalt thou serve. Deut. 6: 13. 10: 20. 1 Samuel 7: 3. Exod. 
20:3. 

5 Gen. 18, 



ORIGIN OF MAN. 109 

being we learn from Hosea, 1 where he is said to have 
exhibited strength in conflict with God. And Joshua 
worshipped the same uncreated angel, for he terms him 
Captain of the Lord's hosts. 2 These passages therefore 
neither contradict the plain precepts above cited, nor 
afford any countenance to the species of idolatry, termed 
worship of angels. 



CHAPTER IX. 

The Origin and Primitive State of Man. 

To man, a being possessed of such exalted faculties, 
capable of acquiring knowledge, and naturally thirsting 
for its acquisition, few questions can possess greater in- 
terest than that concerning his own origin. If he ap- 
plies to reason for instruction, he receives nothing but 
vague unsatisfactory conjecture in reply. We can trace 
our lineage back for several generations by the aid of 
tradition, and if we consult written records of profane 
historians, we can trace back the human family to a 
great deluge, the time of which they very indefinitely 
fix. The great body of profane histories, long before 
they reach so great an antiquity, have degenerated to 
mere mythological fiction. In the word of God alone 
do we find an authentic account of this matter; and 
although there are some things remarkable and to us in- 
explicable contained in it, no other less objectionable can 
possibly be conceived or has ever been suggested by the 
imagination of man. 

112: 3. 2 Josh. 5: 14. 15. 



I 10 ORIGIN OF MAN. 

The scriptures inform us, that on the sixth 1 day of the 
creative week, about 4000 years before the birth of the 
Saviour, after God had created the earth and all the other 
things on it, he made man out of the dust of the earth, a 
being possessed of soul and body, 2 placed him in the 
garden of Eden, 3 and gave him dominion over all the 
other living things on earth. 4 

Our first parents, when they proceeded from the hand 
of their Creator, were endowed with superior physical, 
intellectual and moral excellencies; and are therefore said 
to have been created in the image of their Maker. 6 Be- 
ing free from the seeds and effects of disease, their bodies 
were doubtless much superior in strength, symmetry and 
beauty to those of the present generations after the havoc 
made in the human constitution* by near 6000 years of 
effeminacy, luxury and excess. We know too, that al- 
though their bodies were probably corruptible in their na- 
ture, God had given them means for the perpetual preser- 
vation of life, and would in all probability not have with- 
drawn them if they had not sinned. 7 Yea, might not these 
bodies perhaps have been gradually elevated into spiritual 
(glorified ct^atoa) bodies, and, without being subjected 
to death, have ultimately been transferred to heaven ? 

*Gen. 1: 26, 31. 

2 Gen. 2: 7. And the Lord formed man of the dust of the ground 
and breathed into his nostrils the breath of life : and man became a 
living soul. 

3 Gen. 2: 15. And the Lord God took the man, and put him into 
the garden of Eden to dress it, and to keep it. 

4 Gen. 1: 28. And God blessed them, and God said unto them, 
Be fruitful and multiply and replenish the earth and subdue it; and 
have dominion over the fish of the sea, and over the fowl of the air, 
and over every living thing that moveth upon the earth. 

5 Gen. 1: 27. So God created man in his own image, in the image 
of God created he him ; male and female created he them. 

6 Gen. 47: 9. Jacob said unto Pharaoh, the days of the years of 
my pilgrimage are an hundred and thirty years ; few and evil have 
the days of the years of my life been, and have not attained unto 
the days of the years of the life of my fathers in the days of their 
pilgrimage. Psalms 65: 23. Bloody and deceitful men shall not 
live out half their days. 

7 Gen. 3: 22. And now, lest he put forth his hand and take also 
of the tree of life, and eat and live forever. 



PRIMITIVE STATE AND POWER OF MAN. lil 

His intellectual powers also, were doubtless superior, for 
it is a subject of daily experience, that disease and a 
course of wickedness impair the energies of the mind, 
no less than of the body. 1 And, whatever rationale may 
be adopted of ihe fact, or whatever different opinions 
may be entertained of the seat and precise nature of the 
evil, no believer in Scripture can doubt that the moral 
abilities of man have been radically affected by the fall, 
that in his primitive state he possessed in a much higher 
degree, both the ability and disposition to do the will of 
his heavenly Father. For we are expressly told, that 
when we are " renewed in the spirit of our minds, we put 
on the new man, which after (in the likeness of) God, is 
created in righteousness and true holiness." 2 

Our first parents w r ere moreover placed under a moral 
government, that is, in a state of probation, under a law 
just in its nature, salutary in its tendency, having the 
promise of the continued favor of God if they remained 
faithful, and the menace of death if they transgressed. 
This law was none other than the moral law afterwards 
republished from Sinai, together with a few positive pre- 
cepts more specifically discussed under the next article. 
The obedience required was entire, spiritual, perpetual, 
and perfect, 3 for less than this an infinitely holy and per- 
fect God could not consistently require. 

It has been objected to the scripture account of the 
origin of the human race, that the deduction of all na- 
tions from our first parents, or from the family of Noah, 
is inconsistent with the great diversity of complexion 
between the Africans and us. To this, however, we 
reply, that had we no other evidence in the case, the con- 
nexion between climate and complexion is sufficiently 
attested by the fact, which even the infidel Buffo n ac- 
knowledges, that " man is white in Europe, black in Afri- 

'Col. 3: 10. And have put on the new man, which is renewed 
in knowledge after the image of him that created him. 

2 Ephes. 4: 23. 24. 

8 Gal. 3: 10. For as many as are of the works of the law, are 
under the curse ; for it is written, Cursed is every one that continueth 
not in all things which are written in the book of the law to do them. 



112 VARIETY OF COMPLEXION Ift trfE HUMAN RACE. 

ca, yellow in Asia, and red in America: where the heat 
is excessive, as in Guinea and Senegal, the people are 
perfectly black; where less excessive, as in Abyssinia* 
the people are less black; where it is more temperate, as 
in Barbary and Arabia, they are brown; and where mild, 
as in Europe, and in lesser Asia, they are fair* 99 But 
there is another still stronger fact in existence which 
seems to leave no room for doubt. In Cochin, on the 
Malabar coast, there is a colony of Jews originally from 
Palestine, and therefore fair ; but at present they are as 
black as the other Malabarians, who are almost as black 
as the inhabitants of Guinea. Yet these Jews have not 
intermarried, but remained a separate people during the 
several centuries of their residence in that country. 
Again, the Portuguese who fixed their abode at Ceylon 
a few centuries since, have become blacker than the na- 
tives : and the Portuguese, who settled near the Mandin* 
goes three hundred years ago, have become so black as 
to be called negroes, which they however resent as an 
indignity. Nor does the curly hair of the negro present 
any difficulty. It results from the extreme heat and dry- 
ness of the air, and Europeans have found a partial ef- 
fect of this kind in themselves during a short residence 
under the vertical rays of the torrid sun. M. De Pages$ 
between 1767 — 1771, says " My own hair became more 
dry and delicate than usual, and receiving little nourish- 
ment from a checked perspiration, showed a disposition 
to assume the same frizzled and woolly appearance — and 
my complexion at length differed little from that of a 
Hindoo or Arab." 1 It is probable, that one or more 
thousand years are requisite, before the entire influence 
of climate, local peculiarities, food, air, water, <fec. is ex* 
erted: and possibly as long a residence of the African in 
a different climate may be required before every vestige 
of his peculiarities is effaced. The fact therefore that 
the second and third generations of Africans among us 
exhibit only a slight approximation to the complexion of 
our climate proves nothing. In five or ten centuries we 

] Dr. Eveleigh's Bampton Lectures, p. p. 276. 292. 



VARIETY OF COMPLEXION. 113 

have no doubt the African would become entirely white 
among us. This unity is confirmed by various other 
investigations of science. The manifest affinity of the 
oriental languages closely points to a common origin. 
The gradual numerical diminution of the human family 
till near ihe time of the flood, establishes the same fact. 
Nor is there any difficulty in accounting for the popula- 
tion of America from the North Eastern part of Asia. 
For the straits are so narrow, as to admit of an easy 
passage across, and even strongly to favor the belief of 
the former junction of the two continents by an isth- 
mus. Capt. King saw both continents, at the same time, 
when passing between them ; and the great similarity of 
the contiguous inhabitants of both continents strongly 
points to a unity of origin. 

At the same time it is probable, that the more southern 
portion of our continent, and especially South America 
itself, was peopled by a number of small, detached and 
barbarous colonies, of Malay extraction, from the Isl- 
ands of the South Seas. These colonies, remaining per- 
fectly ignorant of each other's existence for many centu- 
ries, gradually formed the vast number of distinct lan- 
guages of our aborigines. The several civilized colonies 
which are said to have reached this country, appear all 
to have been sooner or later exterminated. Some traces 
of their arts and civilization have been occasionally dis- 
covered ; but they do not seem to have any descendants 
among the remaining aboriginal tribes. It is thus evi- 
dent that experience fully sustains the declaration of Mo- 
ses and Paul, that all the nations of the earth are de- 
scended of one blood. 1 

'Acts 17: 26. And hath made of one blood, all nations of men, to 
dwell on all the face of the earth, and hath determined the times 
before appointed and the bounds of their habitation. 



114 NATURAL DEPRAVITY, 

CHAPTER X. 

OF THE DEPRAVITY OF MAN. 

ART. II. OF NATURAL DEPRAVITY, 

Our churches likewise teach, that since the fall of 
Adam, all men who are naturally engendered, are 
born with a depraved nature, that is, without the fear 
of God or confidence towards him, but with sinful 
propensities : and that this disease, or natural depra- 
vity, is really sin, and still condemns and causes eter- 
nal death to those who are not born again by baptism 
and the Holy Spirit. 

The Lutheran church, has always regarded the doc- 
trine of human depravity as a fundamental article of the 
Christian System. Nor can it with propriety be viewed 
in any other light, as it is the only certain basis for our 
belief in the necessity of a Saviour, and of the sancti- 
fying influences of the Holy Spirit, The doctrine is, 
moreover, so frequently and forcibly inculcated in the 
word of God, that no man ought to profess to be a be- 
liever in the scriptures, who denies its truth. 1 

L The origin of human depravity. 

Reason can indeed teach us the fact of our depravity,* 
but sheds not a solitary ray of light on its origin. The 

*Gen. S: 21. For the imagination of man's heart is evil from his 
youth. Glen. 6: 5. And God saw that the wickedness of man was 
great in the earth, and that every imagination of the thoughts of his 
heart was only evil continually. Rom. 3: 9 — 12. There is none 
righteous, no, not one — there is none that understandeth, that seek- 
eth after God — there is none that doeth good, no, not one. Eccles. 
1: 20. For there is not a just man upon earth that doeth good and 
sinneth not. 

2 Gen. 3: 1 — 6. Now the serpent was more suhtile than any beast 
of the field which the Lord God had made. And he said unto the 



ORIGIN OF HUMAN DEPRAVITY. 115 

only rational solution of the introduction of evil into the 
world, is contained in the sacred volume. 1 

From this we learn, a) that Satan, assuming the form 
of a serpent, tempted our first parents to eat of the for- 
bidden fruit, b) That yielding to this temptation, they 
voluntarily transgressed the law, which they knew had 
been appointed of God as the test of their obedience to 
him, the author of their being, their constant benefactor 
and moral governor. This law they might have fulfilled 
with the utmost facility, and the awful consequences of 
disobedience had been distinctly portrayed to them by 
God himself, c) That when they had transgressed, God 
inflicted on them the threatened penalty. 

II. Its Nature. 

As to the exact nature of this innate depravity, and 
the propriety of the terms by which it has often been 
designated, various opinions have been and may be en- 
tertained. The earlier Christian fathers confined their 
attention to the reality and origin of this depravity. But 
St. Augustine felt the necessity of ascertaining something 
concerning its nature, which he believed to consist in 
concupiscence, in " the flesh lusting against the spirit." 
Others defined it as consisting in the want of that moral 
excellence, which constituted the image of God in man 
prior to the fall. The Augsburg Confession seems to 

woman, Yea, hath God said ye shall not eat of every tree of the gar- 
den ? And the woman said unto the serpent, We may eat of the 
fruit of the trees of the garden : but of the fruit of the tree which 
is in the midst of the garden, God hath said ye shall not eat ol it, 
neither shall ye touch it, lest ye die. And the serpent said unto the 
woman, Ye shall not surely die : for God dotli know, that in the 
day ye eat thereof, then your eyes shall be opened, and ye shall be 
as gods, knowing good and evil. And when the woman saw that 
the tree was good for food, and that it was pleasant to the ey^s, and 
a tree to be desired to make one wise, she took of the fruit thereof, 
and did eat, and gave also unto her husband with her, and he did eat. 
Uohn 3: 8. He that committeth sin, is of the devil : for the devil 
sinneth from the beginning. Rom. 5: 12. Wherefore, as by one 
man sin entered into the world and death by sin, &c. 



116 CONSEQUENCES OF NATURAL DEPRAVITY. 

combine both these views, and the great body of Luther- 
an divines has regarded natural, or original, or innate de- 
pravity, as that disorder in the mental and bodily con- 
stitution of man, which was introduced by the fall of 
Adam, 1 is transmitted by natural generation 2 from pa- 
rent to child, and the result of which is, that all men 
who are naturally engendered, evince in their action 
ivani of holiness, and a predisposition to sin. 3 With- 
out the admission of such a disorder in the human sys- 
tem, no satisfactory reason can be assigned for the uni- 
versality of actual transgression amongst men. Yet so 
long as men admit the reality and totality of actual trans- 
gression in man so soon as he becomes a moral agent in 
the sight of God, it would seem that every thing essen- 
tial has been retained. Dr. Woods thus describes this 
doctrine. " The doctrine of natural depravity is briefly 
this: that men are by nature destitute of holiness; or 
that they are subjects of an innate moral depravity, or, 
in other words, that they are, from the first, inclined to 
evil, and that while unrenewed, their moral affections and 
actions are wholly wrong. 5 ' 4 

Whether this natural depravity is originally of equal 
strength in all men, is a question on which different 
opinions have been entertained. That it is total, that is, 
extends to all our powers, is certain. The phrase, ori- 
ginal sin has, by some writers, been used to signify not 
only our natural depravity, but also that individual act of 
transgression, by which our first parents apostatized 
from God ; but as the two are evidently distinct, they 
ought to be designated by different names. 

III. The consequences of natural depravity. 

On this important subject, the language of the Con- 
fession is somewhat indistinct. The first signification, 

'Rom. 5: 12. Wherefore, as by one man sin entered into the 
world, and death by sin, &c. 

2 John 3: 6. That which is born of the flesh is flesh. 
3 See the texts of Note I. of previous page. 
4 Letters to Unitarians, p. 31. 



CONSEQUENCES OF NATURAL DEPRAVITY. 117 

which the words admit, is, that the natural depravity, 
with which we are born, is prior to all voluntary action 
by us, charged to us as guilt, and itself entails endless 
perdition on all who are not delivered from the curse by 
true conversion. Those of our earlier divines who em- 
braced this view of the subject, always used the phrase 
original sin to signify not only our native disposition to 
sin, but also the original act of apostacy by our first pa- 
rents. They did not suppose, that we are punished for 
the mere fact of being born with sinful propensities ; but 
considering Adam as the federal head of the whole hu- 
man family, believed that by virtue of some covenant 
relation to him, the guilt of his personal voluntary act 
was imputed to his posterity, and thus involved them all 
in the curse of temporal and eternal death. 

The second interpretation, which the latter clause of 
this*Article admits is, that " this disease or natural dis- 
order of our bodily and mental constitution, is really 
contrary to the will of God, and still becomes the occa- 
sion of eternal death to all who voluntarily indulge in 
these sinful propensities, and do not avail themselves of 
those means of grace by which the Holy Spirit regen- 
erates the soul. The confession mentions only one of 
these means, namely, baptism, but it is evident that its 
authors did not intend to designate this as the only means 
of grace, for the German copy of it, published by Me- 
lancthon himself in 1533, reads thus ; " who are not 
regenerated by baptism and faith in Christ, through the 
gospel and Holy Spirit." 1 From this it is also evident 
that Melancthon, who, as is well known, penned the 
Confession, had reference to adults in the clause " con- 
demned those who are not born again," because infants 
are incapable either of reading or understanding " the 
gospel." The advocates of this view do not believe, 
that the progenitor of the human race did or could sus- 
tain any such relation to his posterity, as would render 

! See the excellent recent work of Dr. Funk, in Lubec. "The 
Aug. Confession according to the principal edition of Melancthon 
himself, with the various readings of other editions." p. 6. 



118 NATtmfi OF SiSf, 

just a literal imputation 1 of the guilt of his sins to theith 
The Lutheran church regards either of these opinions as 
consistent with the belief of the general doctrine of na«* 
tural depravity, though her divines, at present, very 
generally embrace the latter. 2 

Our own views on this disputed subject, may be sura* 
med up in the following features : 

1. All mankind, in consequence of their descent from 
fallen Adam, are born with a depraved nature, that is, 
their bodily and mental system is so disordered, as in the 
result of its operation to evince a predisposition to sin. 

2. This natural depravity disqualifies its subjects for" 
heaven. Because the action of depraved (disordered) 
faculties and powers, would not even in heaven itself, be 
conformed to the divine law, and could not be accepta- 
ble to od. In our natural state, moreover, we have not 
the qualifications requisite for the enjoyment of heaven, 
having no spiritual appetites. But we cannot suppose, 
that God would condemn us to positive and eternal 
misery, merely on account of this depraved (disordered) 

J Ezek. 18: 2. 3. 20. Deut. 24: 16. Hos. 13; 9. 

2 On this subject, our divines therefore agree substantially with the 
great body of New England theologians, and with such ministers of 
the Presbyterian church, as have rejected the doctrine of literal im- 
putation in'the old sense of the term. On this subject, Dr. Woods, 
of Andover, holds the following language : " Exceptionable lan- 
guage has in some instances been used, and opinions which I shall 
think erroneous, have sometimes been entertained on this subject. 
But the Orthodox of New England at the present day are not 
chargeable with the same fault. The imputation of 'Manx's sin to his 
posterity, in any sense, which those words naturally and properly convey, 
is a doctrine which we do not believe." Letters to Unitarians, p. 44. 

Dr. Dwight says " When I assert that in consequence of the apos- 
tacy of Adam, all men have sinned ; 1 do not intend that the posteri- 
ty 6f Adam are guilty of his transgression. Moral actions are not, so 
far as I can see transferable from one being to another. The per- 
sonal act of any agent is in its very nature the act of that agent 
solely and incapable of being participated by any other agent. Of 
course the guilt of such a personal act, is equally incapable of being 
transferred or participated. Neither do 1 intend that the descend- 
ants of Adam, are punished for ins transgression. " Theology, vol. 
I. 478. 



NATURE OF Sift. 119 

fixture ;* for we are in no sense the authors or causes of 
it ; and a just God will not punish his creatures for acts 
which they did not perform. Children, therefore, who 
die in their infancy, having never merited punishment by 
personal guilt, will indubitably not be consigned to per-? 
thtion. Moreover as the atonement which the Saviour 
made, embraces the whole world, it must also include 
children, who arte a part of it ? and as that atonement not 
only delivered its subjects from punishment, but also 
purchased for them a title to heaven; it follows, that 
children, having not lost their title by voluntary unbelief, 
will for Christ's sake enjoy the benefit of it, that is, thai 
at death their corruptible nature shall be transformed into? 
an incorruptible, and their mortal into an immortal one, 
and they, liberated from their moral disease, be ushered 
into the blissful presence of him, who said " suffer little 
children to come unto me, for of such is the kingdom of 
heaven." 

3. Strongly tempted by the solicitations of this depraved 
nature, which are however not irresistible, all men do, 
when they reach the years of moral agency, voluntarily 
indulge more or less in known sin, and thus, contracting 
personal guilt, expose themselves to the just displeasure 
of an offended God. 

4. All actual or real sin, consists in voluntary actions 
and their consequences, viz. 

a) Deliberate, voluntary transgressions of the divine 
law. The criminality of these acts is so obvious and 
generally admitted, as to require no proof. But their 
guilt is also of the highest grade. They constitute direct 
insults to the majesty of heaven, and deliberate rebellion 
against the government of God ! 

b) Acts performed from mere habit, without design of 
premeditation. As these habits are formed by individual, 

^zekiel 18: 20. The soul that sinneth it shall die. The son 
shall not bear the iniquity of the father, neither shall the father bear 
the iniquity of the son. See the whole chapter. Deut. 24: 16. 
The fathers shall not be put to death for the children, neither shall 
the children be put to death for the fathers ; every man shall be put to 
death for his own sin. 



129 NATURE OF SIN. 

voluntary acts ; they are properly the result of our volun- 
tary agency, and justly chargeable to us. Hence, every 
profane word, every falsehood uttered by the habitual 
swearer and liar, and every lascivious thought of the sen- 
sualist, though they occurred spontaneously, from mere 
habit, without design, and often almost without the per- 
sons being conscious of the fact, are nevertheless actual 
sins, and justly expose the trangressor to the penalty of 
the divine law. 

c) The state of our feelings or affections on moral 
subjects, so far as it is the result of our voluntary and 
habitual transgressions, in like manner involves us in con- 
demnation. Every penitent sinner, and every enlight- 
ened believer, must deplore as his own personal guilt the 
insensibility of his heart, the instability of his affections. 
We do not mean, that our feelings are under the instan- 
taneous control of volition. The contrary is evidently 
the fact. No careless sinner can by a mere act of his 
will excite feelings of penitence for sin. And it is, to 
say the least, useless for ministers to exhort him to do so. 
His intellectual views must first be corrected. He must 
be persuaded attentively to reflect on the character and 
law of God, on his own character and real interests, on 
the offers of pardon through a crucified Redeemer, and as 
he sincerely embraces correct views on these subjects, the 
correspondent appropriate feelings will be excited in his 
mind. And the state of his religious affections through- 
out life, is dependent on the general course of conduct 
which he is pursuing, that is, on his voluntary actions, 
including the faithful use of those means of grace, through 
which the Holy Spirit operates on the soul. 

d) We are guilty on account of the erroneous or in- 
adequate vieivs which we adopt on the subject of reli- 
gion. Without entering into a discussion of the several 
sources of errors in religious opinion, we remark, that 
they arise, in general from voluntary neglect or abuse of 
the means of information, which God has vouchsafed us; 
and, so far as this is the c se e justly laid to our 
charge. Accor !..ig to ihe laws ' our nature, these views 
are constantly recurring to the mind and exert an im- 



nature of six, 121 

portant influence on our conduct and feelings. And 
finally, the load of our guilt is augmented still more, 

e) By our omitting to attain the highest degree of 
holiness and usefulness, which was within our reach, 
by a constant and faithful use of all the means of know- 
ledge and of grace, which God in his providence ex- 
tended to us. Actual transgressions have sometimes 
been referred to the following classes, viz. sins of omis* 
sion and of commission : voluntary and involuntary, 
that is, such acts of the unregenerate man as were deli- 
berately performed, and such as resulted from culpable 
infirmity, precipitancy, or ignorance : and also by the 
Romanists, erroneously, into venial and mortal. 

The degree of guilt attending actual transgressions, 
varies according to the circumstances of the case. It is 
Increased or diminished according to the degree of our 
knowledge of the divine law, and of the grounds of our 
obligation ; according to our ability and facilities to yield 
obedience to its requisitions ; and according to the mul- 
titude of divine favors previously bestowed on us. It is 
also augmented by voluntary exposure to temptation. 

And now when we reflect on the vast extent of crimi- 
nality attached to our voluntary actions, and the baneful 
consequences resulting from them, is it not evident that 
the guilt of every unconverted sinner is alarmingly great? 
Has not even the believer daily much reason for humilia- 
tion, on account of his want of greater zeal and more 
extended usefulness ? Must he not exclaim with the 
psalmist: " Cast me not away from thy presence, O 
Lord ! and take not thy Holy Spirit from me V whilst 
he acknowledges the blood of Christ as the only ground 
of his justification, and unites with the redeemed in 
heaven in ascribing "blessing and honour and glory and 
power, unto him that sitteth upon the throne and to the 
Lamb forever and ever." 

6 



122 PLAN OF SALVATION 

CHAPTER XL 
TH£ PLAN OF SALVATION- 
ART. III. OF THE SON OF GOL> (AND HIS MEDIATORIAL WORK) 

They likewise teach, that the Word, that is the 
Son of God, assumed human nature in the womb of 
the blessed virgin Mary, so that the two natures*, 
human and divine, inseparably united in one person, 
constitute one Christ, who is true God and man, born 
of the virgin Mary ; who truly suffered, was crucified,, 
died, and was buried, that he might reconcile the 
Father to us, and be a sacrifice not only for original 
sin, but also for all the actual sins of men. He like- 
wise descended into hell, and truly arose on the third 
day; and then ascended to heaven, that he might sit 
at the right hand of the father, might perpetually 
reign over all creatures, and might sanctify those who 
believe in him, by sending into their hearts the Holy 
Spirit who governs, consoles, quickens and defends 
them against the devil and the power of sin. The 
same Christ will return again openly, that he may 
judge the living and the dead, &c. according to the 
apostolic creed. 

ART. IV. OF JUSTIFICATION. 

They in like manner teach, that men cannot be jus- 
tified before God by their own strength, merits, or 
works; but that they are justified gratuitously for 
Christ's sake, through faith ; when they believe, tha 
they are received into favour, and that their sins are 
remitted on accoi.. )f Christ, who made satisfaction 



PLAN OF SALVATION* 123 

for our transgressions by his death. This faith God 
imputes to us as righteousness. 

I. General Remarks. 

The third article describes the mediatorial work of the 
Redeemer in a historical manner, by enumerating the 
several occurrences embraced in it. It teaches us the 
incarnation of the Son of God, the union of the two na- 
tures of the Saviour in one person, his sufferings and 
death, his descent to the world of Spirits, his resurrec- 
tion and ascension, and the mission of the Holy Spirit. 
These incidents constitute that glorious display of re- 
deeming love, which the angels of heaven beheld with 
amazement, which now fills the heart of every Christian 
witli gratitude and his lips with praises, and in the realms 
of celestial bliss will be the theme of his song throughout 
the revolving ages of eternity. The fourth article ex- 
presses the relation to the law of God, sustained by the 
returning sinner, at a certain stage of his preparation for 
heaven. It therefore relates to a part of the third article, 
and may more advantageously be discussed in connexion 
with it. 

This glorious work of divine benevolence is the only 
ground on which salvation is offered to any individual of 
the human family. It is the foundation of the whole 
plan of salvation taught in the word of God, and has been 
the subject of much attention, as well as the theme of 
much discussion. It is doubtless desirable to every re- 
flecting Christian to have some definite views of that 
scheme of mercy, to which he owes his happiness both 
in time and eternity. Nay, does it not betray a stupidity 
of soul unbecoming our rational nature, to be indifferent 
on a subject,' into which angels desired to look, and 
which constitutes the science and the song of heaven ? 

II. The Plan of Salvation through Christ. 

In describing the mediatorial work, the sacred volume 
employs three kinds of terms ; first specific, literal de- 



124 COVENANT OF WORKS. 

scriptions of the individual acts of the Saviour, such as 
his birtli, teaching, miracles, sufferings, death, &e. : 
Secondly, abstract terms more or less general in their 
nature and expressing also the influence of these merits 
on the relations of man to the divine law, as atonement, 
reconeiliati n, propitiation, redemption, &c; and thirdly, 
figurative language more or less general, such as, giving 
liberty to the captive, opening the prison to them that 
were bound, bruising the serpent's head, &c. Different 
Christian writers, in endeavouring to simplify and syste- 
matize their ideas on this subject, have pursued various 
methods ; some preferring one, and others another of the 
above terms, to designate the whole work ; some regard- 
ing several of them as synonymous, and others attributing 
a peculiar signification to each. Whilst a large portion 
of divines has divided trie entire work of the Redeemer 
into the three offices of priest, of prophet, and of king. 
This singular want of uniformity could not fail to en- 
velope the subject in much confusion, and renders some 
observations on it the more necessary in this place. 

In order, then, to obtain clear views of the merits of 
the Saviour, which constitute a cardinal feature in the 
Scripture plan of salvation, it will be necessary to take a 
glance at that entire plan itself, in its various relations and 
circumstances. When we examine the sacred volume, 
we find that two entirely different methods of obtaining 
salvation, have been prescribed by God to man. The 
one existed in his state of original innocence, the other 
in his depraved condition after the fall. The former is 
usually termed the covenant of works, the latter* the 
covenant of grace. 

The Covenant of works, or plan of salvation prior to 
the fall. 

The Scriptures contain but little information on the 
specific circumstances of Adam, prior to the fail. It is 
evident, however, that the situation and relations of man 
in his primitive innocence, were those of a perfect moral 
government. Its features were the following: 

a) The law under which he was placed was just and 
salutary in itself. This was the moral law, together 



COVENANT OF WORKS. 125 

with some positive injunctions, such as, to exercise do- 
minion over the different animals, 1 to observe the sab- 
bath, 8 to till the garden of Eden, 3 and not to eat of the 
forbidden fruit. 4 

b) Suitable sanctions were attached to this law, viz. 
life, as the reward of obedience, and death as the pun- 
ishment of transgression. 

c) The Lawgiver was an authorized one. God him- 
self. 

d) The subjects of this government had sufficient 
knowledge of the law, and every requisite ability to 

fulfill. 

As the provision for a pardoning power in human gov- 
ernments, is confessedly based on their imperfection, on 
the belief that their punishments cannot be exactly ap- 
portioned to every shade of guilt, and on the possibility, 
in some instances, that a person convicted may still be 
innocent ; such a provision, tending so directly to multi- 
ply crimes and destroy the influence of the law, could 
not belong to the perfect government of an omniscient 
God. If the exercise of this power is the proline source 
of incalculable evils in governments including only a few 
millions of subjects, its effects would be inconceivable in 
the moral government of God, which embraces not only 
the family of man, but also the countless hosts of heaven, 
and thousands of other worlds. Of this entire universe 
God is the moral governor, and as such under a natural 
obligation, to sustain the influence of his laws for the 
welfare of his creatures. r I ne penalty of its violation 
must therefore inevitably have fallen on our first parents, 



'Gen. 1: 28. And God blessed them and said — have dominion 
over the fish of the sea, and over the fowl of the air, and over every 
living thing that moveth upon the earth. 

2 Gen. 2: 3. And God blessed the seventh dav and sanctified it, 
fee. 

3 Gen. 2: 15. And the Lord God took the man nnd pet him into 
the garden of Eden to dress (till) it and to keep it. 

4 Gen. 2: 17. But of the tree of the knowledge of good and evil, 
thou shalt not eat of it ; for in the day that thou eatest thereof, thou 
shalt surely die. 



126 COVENANT OF GRACE. 

if the God of mercy had not made some extraordinary 
provision to sustain the honour of his law, and deeply 
to impress upon his rational subjects the important truth, 
that though in this case the penalty was remitted, their 
moral governor would not suffer his laws to be trans- 
gressed with impunity. Nor could the offspring of these 
parents have expected a better lot, under the covenant of 
works, after the fall. We are not only born with a dis- 
ordered nature, and thus disqualified for communion with 
the perfect inhabitants of heaven ; but we have all like- 
wise become voluntary transgressors of the divine law, 
and are therefore justly liable to its penalty on account 
of our own personal guilt. By the deeds of the law, we 
are expressly told, no flesh can be justified. 1 The whole 
human family would therefore necessarily have been in- 
volved in ruin, if the Father of mercies had not gracious- 
ly provided a method of escape. Such a provision he 
did make, and its features constitute what is termed 

The Covenant of Grace, 

Or plan of salvation since the fall. Its substance, as 
explained by the Saviour himself, is, that** God so loved 
the world that he gave his only begotten son, that tvho- 
soever believefh in him should not perish, but have ever- 
lasting life." 2 All that the scriptures teach, or reason 
suggests, on this important topic, may for the sake of 
perspicuity, be reduced to the following four heads : 

1. The basis of this covenant, which is the work of 
Christ, usually termed the atonement ; 

2. The persons placed under it ; 

3. The manner in which the atonement changes their 
relations to God and his law (the modus operandi of the 
atonement.) 

4. The part which we are required to perform, or the 
conditions on which the benefits of this covenant are be* 
slowed on us. 

1. The basis of this covenant, the ground on which 

'Rom. 3: 20. 2 John 3: 16. 



BASIS OF THE COVENANT. 127 

salvation is bestowed on men, is nothing else than the 
merits of the incarnate Son of God, Jesus, the Christ. 
In order to accomplish this glorious work of benevolence, 
it was, for several reasons, necessary, that the second 
person of the Trinity should assume human nature. 
For, as God alone, it was impossible for him to suffer, or 
die, or yield obedience to the law made for man. It was. 
meet, that the nature which sinned should also suffer, 
and that as this earth was the scene of man's rebellion 
against God, it should be the scene of Redemption also, 
rather than the world of spirits. Moreover, an atone 
ment wrought before the eyes of men, could more easily 
he made intelligible to them, being thus brought within 
the sphere of their own senses and observation. 

By the merits of the Saviour we mean not any parti- 
cular part of them, such as his death ; but the whole of 
what he did and suffered in accomplishing the work, 
which brought him from the throne of heaven, until he 
himself upon the cross proclaimed, " It is finished. M 
His subsequent actions on earth, as well as his present 
agency in heaven, belong either to the publication of the 
finished work, or to its application to men. Nor do the 
merits of Christ merely become the mediate ground of 
our reconciliation with God, as Unitarians affirm, by 
leading us to repentance, and to such a moral reformation 
as renders us more pleas ng to God, and induces him to 
pardon our transgressions. On the contrary, evangelical 
repentance is based on this display of the divine benevo- 
lence, it presupposes this pardon as already provided for 
us, and consists of sorrow for our ingratitude and rebel- 
lion against so good a " God, who commended his love 
towards us, in that, while we were yet sinners, Christ 
died for us." 1 The whole tenor of the sacred volume 
expressly inculcates the doctrine, that it was neither our 
repentance, nor faith, nor any thing else which we can 
do, but Christ who " reconciled us,'' 2 to God, who 
" made a propitiation for our sins, 7 * 3 and \* provided a 
ransom for all. This work of the Saviour, like all the 

'Rom. 5: 8. 2 2 Cor. 5: 13. 19. 3 1 John 2: 2, 4. 10. 



123 EXTENT OF THE ATONEMENT. 

works of the Deity, though executed in time, was de- 
termined on in eternity, formed part of the entire plan of 
God. In this sense St. John terms Christ " the Lamb 
slain from the foundation of the world:" 1 and Peter 
says, that he was preordained before the foundation of 
the world." 2 Some passages of Scripture seem to re- 
present this eternal purpose in the form of a covenant 
between God the father, and the Son, and divines have 
termed this the Covenant of Redemption. The import 
of these passages seems to be, that God the Father en- 
tered into a covenant with the Son, in which he pro- 
mised, on condition that he should become a propitiation 
and intercessor for sinners, to confer on him, the king- 
dom or dominion over the human family, and to give 
him as his own peculiar people and church, all those 
who would accept his proffered mediation. 3 

2. The persons whom God placed under this cove- 
nant of grace, are those who in consequence of Adam's 
fall, are born with a depraved nature, and therefore can- 
not be saved by the deeds of the lav/, under the covenant 
of works. 

a) This is evident from numerous, explicit passages 
of the sacred volume. The apostle Paul informs us, 
that the gracious gift of salvation, is coextensive with 
the consequences of the fall. " Therefore, says he, as 
by the offence of one judgment came upon all men to 
condemnation ; even so, by the righteousness of one, the 
free gift came upon oilmen unto justification of life." 4 
Speaking to Timothy, he declares that God, our Saviour, 
" will have all men to be saved and come to a knowledge 
of the truth," 5 that " the living God is the Saviour of all 
men." 6 To the Corinthians he writes " that Christ died 
for all ," 7 and " that God through Christ, reconciled the 
world unto himself; " 8 to Titus 9 " that the grace of God, 
which bringeth salvation, hath appeared to (been evinced 

] Rev. 13: 8. 2 1 Peter 1: 20. 

3 Isaiah 53: 4. 5—10. Luke 22: 29. Gal- 3: 17. Ps. 40: 7. 8. 
1 Cor. 15: 24. 25. 28. 

4 Rom. 5: 18. 5 1 Tim. 2: 3—6. e l Tim. 4: 10. 

7 2 Cor. 5: 15. 8 2 Cor. 5: 19. y Tit. 2: 11. 



EXTENT OF THE ATONEMENT. 129 

in behalf of) all men;" and to the Hebrews, 1 that 
" Jesus tasted death for every man.'''' The Apostle 
John informs us, that " he is the propitiation for our sins, 
and not for ours only, but for the sins of the whole 
world:' 2 

Nor are the persons who lived prior to the incarna- 
tion of the Saviour, excluded from the number of those 
placed under the covenant of grace. This is clearly- 
taught in the sacred volume. Peter informs us, that 
there is salvation in no other " for there^is none other 
name under heaven given among men, whereby we must 
be saved." 3 And, again, " to him (to Christ) give all 
the prophets witness, that through his name, whosoever 
believeth in him, shall receive remission of sins. 5 * 4 
Hence, either all the ancient fathers, including the pro- 
phets themselves, were lost, or they were saved, as 
Peter expressly tells us, "through the grace of our Lord 
Jesus Christ." 5 

b) The universality of the atonement is evident from 
the fact, clearly taught in scripture, that Christ died also 

for those who are lost. The advocates of limited atone* 
ment maintain, that he died exclusively for the elect ; 
and admit that if he died for one of those who are lost, 
he died for all mankind. This we think the annexed 
passages indisputably teach. d 

c) It is evident from the fact, that the Saviour com- 
manded the glad tidings of the salvation purchased by 
him, to be preached to all.' Now, it cannot well be 

] Heb. 2- 9. 2 1 John 2: 2. 3 Acts 4: 12. 

4 Acts 10: 43. 5 Acts 15: 11. 

6 2 Peter 2: 1. But there were false prophets also among the peo- 
ple, — who privily bring in damnable heresies, (cli^ths uTreaxeicts de- 
structive divisions or sects) even denying the Lord that bought them, 
and bring- upon themselves swift destruction. Horn. 14: 15. De- 
stroy not him with thy meat, for whom Christ died 1 Cor. 8: 
II. And through thy knowledge, shall the weaker brother perish, 
for whom Christ' died? Heb. 10: 29. Heb. 6: 4. 5. 6. 

7 Mark 16: 15. 16. And he said unto them, Go ye into all the 
world and preach the gospel (the glad tidings of salvation) to every 
creature. Acts 17: 30. And the times of this ignorance God winked 
at, but now commandeth all men every where to repent. Isaiah 

6* 



130 EXTENT OF THE ATONEMENT. 

supposed, that the Saviour would enjoin it on his disci- 
ples to offer salvation to those for whom none was pro- 
vided. Could it be regarded in any other light than de- 
ception, and can any plausible evidence be assigned of 
the necessity or benefit of such duplicity in the church 
and kingdom of the Messiah ? 

d) That the provision for the salvation of men extends 
to the whole human family, is evident from the divine 
will on this subject as taught in scripture. God is re- 
presented as, *» not willing that any should perish, but 
that all should come to repentance. "' 

e) Finally ; the same truth is clearly implied in all 
such passages as describe the guilt of those who believe 
not iii the Saviour, and represent their unbelief as the 
cause of their damnation. 2 For how could men be guilty 
for riot receiving Christ as their Redeemer, if he never 
did make an atonement for them ? In not believing him 
their Saviour, they would believe the truth ; and had 
they obeyed the advice of the ambassadors of Christ, 
and believed him their Redeemer, they would have 
yielded their faith to a falsehood. 

Nor is the position that this provision of mercy was 
made for all mankind at all inconsistent with the fact, 
that the scriptures sometimes speak distinctively of the 
people of God. Because, those who accept the offers of 
mercy and become the obedient subjects of our heavenly 
king, whilst the great mass of mankind reject them, and 

55: 1. Ho everyone that thirsteth, cornc ye to the waters; and he 
that hath no money, come ye, buy and eat ; &c. 45: 22. Look unto me 
and be ye saved, all the ends of the earth. 1 Tim. 2: 4. God will 
have all men to come to a knowledge of the truth. 

l 2 Pet. 3: 9. 1 Tim. 2: 4. God will have all men tobe saved, &c. 
Ezek. 18: 32. For I have no pleasure in the death of him that dielh, 
saith the Lord God ; wherefore turn yourselves and live. 33: 11 
Say unto them: As I live, saith the Lord God, I have no pleasure in 
the death of the wicked, but that the wicked turn from his way and 
live: Turn ye, turn ye, from your evil ways, for why will ye die, 
O house of Israel? Matth. 23. 37. O Jerusalem, &c. 

£ Go ye and preach the gospel (glad tidings of a Saviour) to every 
(rational) creature ; he that believeth not shall be damned. .Mark 
16: 15. 16. John 3: 13. 36. 8: 48. 



NATURE OF THE ATONEMENT: 131 

persevere in their rebellion, may with undoubted pro- 
priety be styled emphatically 4i the people of God,'' his 
choice or chosen, his select or elect people. 

3. The manner in ivhich, and the degree to which, 
the merits of Christ change our relations to God and his 
law, have been variously viewed by different persons 
(the modus operandi of die atonement.) 

a) The first view is that which confines the work of 
Christ chiefly to his sufferings, and regards them as a 
governmental transaction, as an abstract display of the 
divine indignation at sin, in order to prevent the law 
from being dishonoured, although its penalties should 
not be inflicted on all transgressors. 

This system regards man, as by nature (morally) in- 
capable of attaining salvation, without the special influ- 
ence of God, and maintains that this special influence is 
denied to all except a certain number, whom God de- 
termined infallibly to save. This is, in substance, the 
view usually denominated Hopkinsian : although it con- 
stituted but a small part of the doctrinal peculiarities 
designated bv that term, and is received by many who 
reject its other concomitants. 

b) The work of Christ has been regarded by some, as 
an actual vicarious endurance of all the punishment, 
which would have been inflicted throughout eternity on 
a cert-din portion of the human family, whom, they sup- 
posed, God had determined infallibly to save, and as the 
price of their actual and infallible salvation.. This sys- 
tem admits that all men are by nature (morallv) incapa- 
ble of attaining salvation without a special influence of 
God, and maintains that this special influence is with- 
held from all except this select portion. This is what, 
with various modifications, is termed the old Caivinistic 
view of the atonement. 

c) Others regard the work of Christ, as the actual 
vicarious payment of the penal debt, and purchase of the 
title to heaven, for all the members of the human family, 
to be offered to them on conditions made possible by 
divine grace, to all who hear the gospel. Or by a slight 
modification of the same view, 



132 the sinner's ability. 

The work of Christ may be regarded as the vicarious 
endurance of incalculable suffering and the exhibition 
of perfect righteousness, by which full atonement was 
made and salvation purchased for the whole world, to 
be offered to them on conditions made possible by di- 
vine grace to all who hear the gospel. This may pro- 
perly be termed the Lutheran view of the atonement. 

The only difference between the two aspects of this 
view relates to the duration, kind, and relations of the 
Saviour's sufferings. They were not the same as those 
of the sinner would have been in duration ; for they were 
not eternal : nor in kind, for the Son of God suffered no 
remorse of conscience, was tormented by no sense of 
personal guilt : nor could the atonement be the literal 
payment of the debt; else when once discharged by the 
Saviour, the sinner might by right claim exemption from 
punishment and admission to heaven, regardless of his 
moral qualifications, for a debt once paid cannot again be 
demanded. Moreover, crime is a personal act, and can- 
not like a pecuniary debt, be transferred or literally im- 
puted to another. 

This system (the Lutheran) regards man as incapable 
of performing the conditions of salvation prescribed in 
the gospel (repentance and faith) without the gracious 
aid of God; but maintains, that this necessary aid con- 
sists in means of grace and invariably accompanying 
influences of the Holy Spirit, for the sincere (not perfect) 
use of which all men possess the entire ability (physical 
and intellectual) and the sincere and persevering use of 
which is always, sooner or later, made effectual to the 
accomplishment of the above conditions of salvation. 

By "sincere" use is here not meant a perfect use, but 
a volition (and consequent effort) to use the means of 
grace aright, made in view of the proper motive. Any 
motive is proper and pleasing to God, which is ap- 
pealed to by himself in his word, such as the hope of 
heaven, the fear of hell, a regard to " what will profit 
a man" in time and eternity, 1 as well as the more noble 

'Tn accordance with this position seem to be the views of Dr. 
Hodge, of Princeton, in his discourse preached before the Am. Sun- 



the sinner's ability. 133 

motives of gratitude, love, a sense of moral obligation, 
and a desire to glorify C4od. That the imregenerate can 
be influenced by some of these motives, we presume 
will not be denied. 1 The difference between a sincere 
and a perfect performance of an act is not only obvious 
to the common sense of all mankind, but also taught in 
the sacred volume. No mortal, not even the most ad- 
vanced Christian, can perfectly fulfil the requisitions of 
the all-perfect law of God. The degree of perfection 
attending our efforts at duty will generally be propor- 
tionate to our advancement in the Christian life. But 
however various be the decree of success attending the 
effort, all true Christians make it sincerely. But not 
only can every true Christian act with sincerity in this 
matter ; every truly penitent and awakened sinner can 
resolve sincerely, that is, in view of the proper motive, 
to seek the Lord ; nay, even every careless sinner in a 
"land of gospel light, possesses at all times the power to 
reflect on the evidences of his obligation to serve God, 

day School Union, p. 13. only we should be unwilling to term the 
moral influence of motives in any case "irresistible," which epithet, 
however, we suppose Dr. Hodge did not design to use with didactic 
precision ; for if their power were in any case irresistible, the infra- 
ences of the Spirit would not be necessary to render them effectual. 
"Obedience to this law (the law of God as revealed in Scripture) is 
solicited by motives addressed to every right principle of our nature; 
to the dread of misery and degradation ; to the love of happiness 
and excellence ; to a sense of duty ; to gratitude and benevolence. 
These motives are not only diversified ; they are each the highest in 
its kind. The evil threatened is infinite ; the good promised is 
eternal : the duty enjoined is obvious ; the appeal to gratitude, when 
apprehended, irresistible. If one died for all, then aie all dead, that 
they which live, should no longer live unto themselves, but unto him 
that loved them and gave himself for them. This is the peculiar 
and most powerful motive of the gospel. It is one of the principal 
means by which the doctrine of redemption operates oil human 
character and conduct. Did the bible contain no other doctrine and 
present no other motive, it would embody more moral power than 
all other books besides." 

! This cardinal point, "which may be regarded as the hinge of the 
controversy, touching the point whether the provisions of gospel 
grace, are, in honest verity, brought within the reach of all who hear 
the gospel, has been ably discussed by Dr. McLellan, of New Bruns- 
wick, in his sermon on Spiritual Renovation, published in 18S4. 



134 PRAYER OF THE UXREGENERATE. 

and in view of them, that is, in view of the proper mo- 
tive, that is, sincerely, to resolve to seek his forsaken 
God. His efforts at first will be exceedingly imperfect, 
nay it may be impossible for him even to continue think- 
ing of God any length of time, without baing led off by 
his inveterate habits of attention to different objects ; 
yet is the divine blessing promised even to the most 
feeble attempt. And every sincere effort of the unre- 
generale, to perform any duty, is doubtless pleasing 
to Gjd. The contrary supposition involves the absurd- 
ity, that an unregenerate sinner must first be an advanced 
Christian, or at least truly converted, before he can begin 
to seek the Lord acceptably. What parent does not ap- 
plaud the sincere efforts of his child to accomplish the task 
assigned him, however imperfect the success with which 
those efforts are crowned ? The scriptures no where 
teach, that the prayers of the returning sinner are an 
abomination in the sight of God ; but the passage so 
often misrepresented, evidently and expressly refers to 
such sinners as are deliberately continuing in a course of 
transgression. 1 Do the scriptures announce to us dis- 
pleasure on the part of God at the resolution of the re- 
turning prodigal, " I will arise and return to my father's 
house? " or do the doctrines of Christianity imply, that 
he ought to have undertaken the execution of this happy 
purpose in his own strength without addressing the 
mercy seat of heaven for gracious aid ? Does not an in- 
spired apostle say, " If any man lack wisdom (not hav- 
ing already attained it) let him ask of God who givetli 
liberally unto all men (and consequently also to return- 
ing prodigals as well as to professing Christians,) and 
upbraideth not ? " " Let us therefore come boldly unto 
the throne of grace, that we may obtain mercy and grace 
to help in every time of need?" 2 

By "entire ability" in the above delineation of the 
sinner's state, is meant every thing that is necessary to 

^rov. 28: 9. Ho that turneth away his ear from hearing the law, 
even his prayer shall be an abomination. Of the same import also 
is Prov. 15: 8. 

2 Heb. 4: 1G. See also Matt. 7: 11. and 7: 7 



CONDITION OF THE COVENANT. 135 

bring an action fairly within the range of our voluntary 
agency, within our power of choice. To suppose the voli- 
tions of men to perform their duty mechanically or ra- 
ther constitutionally, impeded by a certain indefinite in- 
nate something within, misnamed moral inability, which 
the sinner cannot overcome, and which the Deity must 
first remove before a right volition can take place ; is to 
suppose all men born in a state in which they must ne- 
cessarily sin on, until God removes from their hearts this 
insuperable barrier to holiness. What is it else than a 
delusive idea enveloped in misapplied terms? What else 
than to say that man has ability to do his duty, and yet 
has it not? Certainly the term inability cannot with pro- 
priety be applied to any thing in the sinner, which it is in 
his power to remove; nor can there be any more propri- 
ety in predicating ability of any one, whose volitions are 
obstructed by an innate impediment which he cannot sur- 
mount, either by his own strength, or by the help of gra- 
cious aid, which is actually offered to him, and which he 
has power to accept. 

4. The pari which it is required of us to perform, or 
the conditions on which the benefits of this covenant are 
applied to us. 

These conditions have been somewhat various in dif- 
ferent ages, according as the features of this covenant 
have been more or less clearly revealed. There have 
usually been four gradations acknowledged in the succes- 
sive publication of this covenant which have been termed 
economies : 

The Mamie, the Abrahamic, the Mosaic, and finally, 
the CJiristian as fully developed by our Lord and his 
inspired servants, and recorded for the use of future 
generations in the New Testament. In each of these 
economies, the condition of salvation was in substance, 
faithful obedience to the light enjoyed. It is unneces- 
sary to enter into a discussion of any but the last. Be- 
fore the advent of Christ, the children of God exercised 
faith, more or less definite, in the Messiah to come. 
Under the last economy, in which we live, the conditions 



136 JUSTIFICATION. 

repentance? anil faith in Jesus Christ. These conditions 
may indeed be reduced to one, namely faith ; 2 because 
this by its very nature presupposes repentance. Accor- 
dingly the Scriptures often mention faith alone ; "We 
are justified by faith,'" says the apostle Paul to the Ro^ 
mans. 

Whenever any individual performs these conditions, 
on which the blessings of the covenant of grace are be- 
stowed, he is represented by the word of God as being 
in a state of 

III. Justification, 

That is, he is no longer under the curse of God's law, 
but is regarded by the moral governor and judge as an 
heir of heaven, and as entitled to all the blessings neces- 
sary for his preservation and growth in grace. The na- 
ture of justification is, therefore, easily understood. 

Justification is that judicial act of God, by which the 
believing sinner is declared to be entitled to the benefits 
of the Saviour's merits. Or more amply defined, Justify 
cation is that judicial act of God $ by which, a believing 
sinner in consideration of the merits of Christ, is re- 
leased from the penalty of the law, and is declared to be 
entitled to heaven. 

a) The source of our justification is the benevolence or 
grace of God. 

b) The ground of this justification of the sinner is not 
his own works, but is none other than the above men- 
tioned basis of the covenant of grace, the merits of 
Christ. 3 

*Mark 1: 15. Repent ye, and believe the gospel. Luke 13: 3. 
Except ye repent, ye shall all likewise perish. 

2 Acts 16: 31. Believe on the Lord Jesus Christ and thou shalt be 
saved. 

3 Rom. 3: 21. 22. 28. But the righteousness of God without 
reference to the law. is now made known, the law and the prophets 
having already testified concerning it: even the righteousness of God, 
which is by faith of Jesus Christ unto all and upon all them that 
believe, for there is no difference — 'Therefore we conclude that a 
man is justified by faith, without the deeds of the law. Rom. 4: 3. 
For what saith the Scripture 1 Abraham believed God, and it was 



JUSTIFICATION. 137 

c) The subjects of this act, are all those sinners, who 
have a living faith in the Saviour of men. 1 This doctrine 
the Reformers considered of cardinal importance, and 
Luther called it the articulus stantis vel cadentis ecclesia, 
the article with which the church must stand or fall. 

d) The import of this justification, is not only remis- 
sion of all the punishment due to our sins, hut also a right 
to eternal life, 2 and all the gracious aid necessary to its 
attainment: or, in the technical language of theology, not 
only the passive but also the active , righteousness of 
Christ, is imputed to the believer. Justification is not 
mere pardon, but also the imputation of the Saviour's 
righteousness, to the sinner. The justified believer is 
not regarded merely as innocent but also as righteous. 

e) The evidences of justification are and can be none 
other than the evidences of a true and living faith, namely 
good works, 3 and a life of evangelical obedience. If you 
have sincerely mourned over your sins, if you have felt 
your inability to save yourself, if you sincerely love and 
have cordially embraced the plan of salvation through a 
crucified Saviour, if whilst you are devoting your soul 
and body as a living sacrifice holy and acceptable to his 
service, you nevertheless feel the imperfection of your 
best works, and habitually rely for heaven solely on a 
Saviour's blood; then, reader, may you joyfully indulge 
the hope, that you are justified by faith, are a child of 
God, and an heir of heaven ! O glorious hope ! 

counted to him for righteousness. John 3: 18. He that believeth 
on him is not condemned ; but he that believeth not is condemned 
already, because he hath not believed on the name of the only be- 
gotten Son of God. 

J Rom. 3: 28. sup. 

2 Rom. 5: 1. 2. Therefore being justified by Faith, we have peace 
with God, through our Lord Jesus Christ ; by whom also we have 
access by faith to this grace wherein we stand, (which we possess) 
and rejoice in the hope cfthe glory of God. 

3 James 2: 20. 12. 23. But wilt thou knew, O vain man ! that (mere 
speculative) faith without works is dead? Was not Abraham our 
father justified by woiks, when lie had offered up Isaac his son on 
the altar ? Seest thou how faith wrought (<ws>$ u operated in con- 
junction) with his works, and by works was faith made periect . 



138 JUSTIFICATION'. 

No room for mirth or trifling here, 
For wordly hope or worldly fear, 

But oh ! when both shall end, 
Where shall I find my destined place? 
Shall I my everlasting days 

With fiends or angels spend ? 

Nothing is worth a thought beneath, 
Bat how I may escape that death 

Which never, never dies! 
How make my own election sure ; 
And when I fail on earth, secure 

A mansion in the skies. 

f) This justification takes place at the moment when 
the sinner first attains a living faith in the Redeemer. 

g) And finally, from this state of justification the be- 
liever cannot fall, 1 save by deliberate and wilful abandon- 
ment of the path of christian duty. This is another glo- 
rious feature of the gospel scheme of salvation. Not- 
withstanding the numberless frailties and infirmities, 
which mingle with our best services, the Lord will not 
cast us off. Though we are surrounded by temptations 
and trials, which constitute necessary ingredients in our 
state of probation ; yet shall we not be tempted above 
our strength, yet shall nothing, neither tribulation nor 
distress, nor persecution, nor famine, nor nakedness, nor 
peril, nor the sword, nor death, nor life, nor angels, nor 
principalities, nor powers, nor things present, nor things 
to come, nor height, nor depth, nor any other creature, 
be able to separate us from the love of God, which is in 
Christ Jesus our Lord. In short, nothing can eject us 
from a state of justification, but a deliberate, wilful act 
of our own, by which we renounce our allegiance to the 
Saviour, and are no longer willing to accept mercy on 
the terms of the gospel. 2 

That such deliberate transgressions, however, as bring 
the sinner into a state, in which it is morally impossible 

1 2 Pet. 1: 10. 11. Wherefore, brethren, give diligence to make 
your calling and election sure : for if ye do these things, ye shall 
never fall ; for so an entrance shall be ministered unto you abun- 
dantly into the everlasting kingdom of our Lord and Saviour Jesus 
Christ. 

2 Rom. 8: 35. 38. 39. 



JUSTIFICATION. 139 

that he should be saved, cannot leave him in a state of 
justification, seems almost self-evident. Is Paul warning 
the Corinthians ' against impossibilities, when he says to 
them: "Wherefore, let him that thinketh he standeth, 
take heed lest he fall"? and the Romans' 2 when he said, 
thou standest by faith ; yet be not high minded, but fear? 
Was Peter in a state of justification at that instant when 
he voluntarily denied his Lord? or David in the mo- 
ments of his uncleanness and guilt? It cannot be. 
These works of sin are incompatible with the existence of 
a living faith, and living faith is essential to justification. 
The truth on this subject is more definitely stated by the 
prophet Ezekiel. 3 k 'When the righteous turneth away 
from his righteousness and commute th iniquity, shall he 
live? Ail his righteousness that he hath done, shall not 
be mentioned ; in his trespass that he has trespassed, 
and in his sin that he hath sinned, in them shall he die." 
Let him, then, who thinks he standeth, take heed lest 
he fall ! 



CHAPTER XII. 

MEANS OF GRACE. 

ART. V. OF THE MINISTERIAL OFFICE (AND MEANS OF GRACE.) 

In order that we may obtain this faith, the ministe- 
rial office has been instituted, whose members are to 
preach the Gospel and administer the sacraments. 

M Cor. 10: 12. 2 Rom. 11: 20. 

3 Ezek. 18: 24. 



140 MEANS OF GRACE. 

For through the instrumentality of the word and sa- 
craments, as means of grace, the Holy Spirit is given, 
who in his own time and place, produces faith in 
those who hear the gospel message, namely that God, 
for Christ's sake and not on account of any merit in 
us, justifies those who believe in Christ. 

Having in the preceding Article announced faith as the 
appointed and only condition of our justification, the con- 
fessors proceed to describe the manner, in which saving 
or justifying faith is produced ; and in delineating the 
means of its production they are naturally led to intro- 
duce that order of men whose duty it is to administer 
them. This article therefore treats first of the ministe- 
rial office, and secondly of the means, by the use of which 
justifying faith is produced. The discussion of the for- 
mer of these subjects, we will for the sake of perspicuity, 
defer to Articles VII and VIII, under which we shall pre- 
sent such general remarks as we deem necessary on the 
subject of the church, her government and discipline ; 
and now direct our attention to means of grace. 

Means of grace are all those things which God 
employs to present divine truth to the minds of men and 
urge them to obey it, and in connexion with which he 
bestows the immediate influences of his Holy Spirit, 

1. Generic Nature of these Means. 

All the Means of Grace may idtimaiely be reduced 
to religious truth, in some way or other presented to 
the mind and impressed upon it. These methods are 

1. Written exhibitions of religious truth, a) The 
holy volume is the grand depository of the sacred doc- 
trines and precepts. Their instrumental character is 
clearly taught: "The law of the Lord," says the Psalm- 
ist, "is perfect, converting the soul." "Search the scrip- 
tures," says the Saviour, "for in them ye think ye have 
the words (doctrines) of eternal life." And Paul trium- 
phantly exclaims, "I am not ashamed of the gospel of 
Christ, for it is the power of God unto salvation (that is, 



MEANS OF GRACE. \i\ 

it has a divine and saving power) to every one that be- 
lieveth it." How obvious then is the duty to study this 
sacred volume, and to aid bible societies in distributing it 
over the earth ! 

b) Other good books, written by uninspired men, as 
they derive their contents originally from the sacred vol- 
ume, partake of the nature of the fountain whence they 
flow. How many souls are now standing before the 
throne of God, who were instru mentally exalted thither 
by the practical works of Arndt, Spener, Franke, Wal- 
tersdorf, Wesley, Baxter, Doddridge and others ? Who 
that with the eye of faith has ever cast a glance toward 
heaven, would exchange the celestial glory of Arndt for 
the crown of Napoleon ? 

2. Symbolic exhibitions of divine truth, a) JBaptism/ni 
addition to its being the initiatory ordinance into the visi- 
ble church of Christ, is a symbolic and impressive ex- 
hibition of the doctrines of natural depravity, and the 
purifying influence of the Holy Spirit, and is therefore 
an important means of grace in the church. 

b) The Lord's supper is a symbolic and affecting exhi- 
bition of the facts of the atoning death of the Son of God, 
and of the various momentously interesting relations of 
that death to the moral government of the world, and the 
salvation of sinners. Nor are these truths any the less 
affecting when these outward ordinances are the signs by 
which they are presented to the mind, than when de- 
scribed in words, c) The dispensations of Providence in 
the course of human events, likewise partake of this 
nature. We see hi the successive actions of men and 
the consequences which flow from them, many solemn 
exhibitions of divine truth. 

3. Oral exhibitions of truth. Of this description are 
a) preaching ; b) the conversations of the truly pious, 
who out of the abundance of their hearts delight to speak 
of what the Lord has done for them, to vindicate the 
ways of God to man, and, with Zion's songs upon their 
lips, pursue their heavenward course, c) The admoni- 
tions of pious parents, who feel their obligation to bring 
up their children in the nurture and admonition of the 



142 ADAPTATION OF MEAN'S. 

Lord, d) Church discipline. This embraces not only 
admonition to offenders, in which scriptural views of 
their duty contrasted with their conduct are presented to 
them ; but also suspension and expulsion ; for whence 
do these acts derive their authority but from the word of 
God ? and what are they but official exhibitions to the 
transgressor, of those truths of God, by which he is 
denounced as a criminal? e) Prayer, though somewhat 
peculiar, still partakes essentially of the same nature. 
All prayer consists of three parts, adoration, confession, 
and petition. Of these the first is a devout repetition of 
the truths of scripture relative to the nature, attributes 
and relations of the adorable Jehovah ; the second is a 
feeling and an humble acknowledgment, that our heart 
and actions correspond to the scripture declarations of 
human depravity ; and in the third we present to God his 
own promises of pardon and gracious aid to the penitent 
and returning, or to the believing sinner. 

II. The Adaptation and Efficacy of the Means. 

We shall first speak of divine truth in general, and 
then specifically of prayer. 

I. The means of grace do possess a natural tendency 
to produce the changes requisite for salvation. 

We must reasonably expect from the character of God, 
that the means winch he selects for any purpose, will be 
adapted to accomplish it. But the declarations of scrip- 
ture on this subject banish all doubt. They not only 
assert a) in general, that "the scriptures are able to make 
us wise unto salvation" 1 that they "are the power of God 
unto salvation, to every one that believeth," 2 and that 
"we are born again by the incorruptible seed of the word 
of God. 3 But they also b) specifically mention the prin- 
cipal parts of this change as wrought by divine truth. 
The word is represented "as sharper than any two-edged 
sword" 4 to awaken and penetrate the heart of the sinner, 

l 2 Tim. 3: 15. 16. 17. ? Rom. 1: 16. 

3 1 Pet. 1: 23. James 1: 21. 4 Heb. 4: 12. Jer. 23: 29. 



INSUFFICIENCY OF MEANS. 143 

the "law is a school-master to had us to Christ;" 1 "the 
scriptures make us wise unto salvation by producing 
faith 2 in Christ; and we are sanctifiedhy the truth. 3 

But, apart from these declarations of Holy writ, it is 
evident from reason that the truths of God's word must 
affect the human mind in the same manner as other truths. 
They have alike tendency to instruct, impress and urge 
us to action ; that is, a) to impart correct views of the 
subjects of which they treat, b) to excite our feelings, 
and c) to exert an influence on the will. Amid the rich 
treasure of truths contained in the sacred volumes, some 
maybe found having an evident tendency to produce each 
of the several changes, requisite to transform the careless 
sinner into an obedient child of God. In the case of holy, 
uufallen creatures, this power of truth is probably suffi- 
cient, without the superadded immediate influences of the 
Holy Spirit, to conduct the willing creatures of God 
onward in the path of duty. But upon the impaired sus- 
ceptibilities and powers of fallen man, these truths can- 
not exert an influence sufficiently powerful, even when 
faithfully attended to by the sinner. Hence 

2) The scriptures teach as, that these means are not 
sufficient to awaken, convert and sanctify the sold, with- 
out the superadded immediate influences of the Holy 
Spirit. 

This is evident a) from the fact, that God found it 
necessary to grant and promise these influences ; b) that 
the scriptures in speaking of the moral change wrought 
in men, distinguish between the influences of the word 
and of the spirit, 4 and c) from express passages on this 
point. 5 

There is perhaps a tendency in some divines of the 
present age, practically to forget the scripture doctrine of 
the insufficiency of means, and attribute too much efficien- 
cy to the intrinsic (logico-moral) influence of truth. Nor is 

l GaL 3: 24. 2 2 Tim. 3: 15. 3 John 17: 17. 

4 1 Cor. 3: 6. I (Paul) have planted, Apollos watered ; but God 
gave the increase. 

5 1 Cor. 3: 7. So then neither is he that planteth any thing, nei- 
ther he that watereth; but God that givcth the increase. 



144 INSUFFICIENCY OF MEANS. 

this error as innocent as might be imagined. It mani- 
festly begets a sense of independence of God, unfriendly 
to the growth of genuine and therefore humble piety. It 
leads men to entertain and even to express absolute and 
definite expectations of specific effects of preaching with- 
in a given time; thus regarding conversion as a mere 
mechanical operation, and God as their fellow- workman, 
who must needs ever come at their bidding ! 

It cannot be doubted, that persons of very different 
moral qualification to receive the divine blessing, may 
and often do make the same external use of the same ap- 
pointed means to attain it. That God will bestow his 
blessing upon each as soon as he is qualified to receive it, 
and therefore on the one sooner than on the other, reason 
would lead us to expect and scripture clearly inculcates. 
In accordance with this is the declaration of the Augs- 
burg Confession, that the Holy Spirit " produces faith" 
through the means of grace " in his own time and 
place;" that is, when and wheresoever he sees a moral 
fitness in the case. 

The proper course, therefore, doubtless is, that minis- 
ters, congregations, and inquiiing sinners, should use the 
means of grace with the utmost possible fidelity, because 
they are wisely adapted to accomplish the purpose for 
which they were instituted, because it is God who ap- 
pointed them, and because he has given no promise of 
his blessing to those who neglect them. But they should 
at the same time recollect, that these means, though salu- 
tary, are not sufficiently efficacious, even when faithfully 
used, to awaken, convert and sanctify the sinner; and 
that the immediate influences of the Holy Spirit which 
are promised in scripture to those who ask them, are 
absolutely necessary. They should, therefore, also che- 
rish a deep and habitual sense of their ultimate depen- 
dence on the blessing of God, and constantly combine 
with the use of means sincere and fervent praver for that 
divine influence. They should reflect, that even what is 
termed the natural efficaey of means, is ultimately no- 
thing else than the ordinate agency of God. Yea, what 
are even those laws and susceptibilities of mind, accord- 



OF PRAYER. 145 

tiling else than the ordinate agency of God. Yea, what 
are even those laws and susceptibilities of mind, accord- 
ing to which that influence of means is felt, in view of 
which the voluntary changes of the sinner occur, else 
than susceptibilities and powers which God has given us, 
by the exercise of which, within the limits prescribed by 
him, man originates his own volitions and acts out the 
nature of a moral agent ? 

Ill, Of Prayer, in particular. 

I. The nature of prayer. Prayer may be defined to 
be the sincere desires of the heart, for things consistent 
with the divine will, either orally or mentally addressed 
to God, in the name of Christ. 

1. These desires must contemplate objects consistent 
with the divine will. 

Not miraculous gifts. The passage in James, 1 in 
which we are told, that the believing prayer of the elder 
(minister) shall cure the sick, refers to the miraculous 
gifts of healing possessed by some in the apostolic age, 
which as they are now nowhere exhibited, must needs 
have ceased. This passage affords not the least sanction 
for the extreme unction of the Romanists ; for they 
anoint the dying, confessedly not for their recovery, but 
as a pretended preparation for death. 

Nor must wealth or worldly honour be the subject of 
our unconditional prayer. For these the Christian is not 
directed to supplicate. The true philosophy of human 
happiness is doubtless expressed in the prayer of Agur : 2 
"Give me neither poverty nor riches, but feed me with 
food convenient for me." Accordingly, 

We are to pray, a) for temporal blessings, that is, for 
health, 3 the supply of our daily necessities, and for as 
much temporal prosperity as our heavenly Father finds 
good for us. "Give us this day," says our blessed 
Saviour, " our daily bread." 

b) For spiritual blessings, for our moral improve- 

1 James 6: 15. 2 Prov. 30: 8. 3 2 Kings 20: 2. &c. 

7 



146 SUBJECTS OF PRAYER* 

ment, and every thing requisite to effect it, and to prepare 
us for heaven. Even the heathen sages saw the pro- 
priety of addressing our supplications to the supreme 
Being for temporal protection and favours ; but they 
erroneously regarded moral blessings in an entirely dif- 
ferent light. Cicero, in his celebrated work on the nature- 
of the gods, introduces Cotta as saying : " Whoever gave - 
thanks to the* gods for his being a good man? But for 
his being possessed of riches and honours, and preserved 
from dangers, he does." To the more enlightened eye 
of Christian philosophy, however, we appear dependent 
on God no less for our spiritual than temporal prosperity* 
How could an awakened sinner, who has learned to see 
his lost and undone condition, " work out his salvation 
with fear and trembling," if God wore to sever the brittle 
thread of life, and thus permit him to drop into the pit of 
endless death; or supposing his life prolonged, if his 
body were racked with excruciating tortures, or his mind 
bewildered in the mazes and enveloped in the darkness 
of maniac night ? This even the heathen ought to have- 
seen. But if we add the fact, clearly revealed in the 
gospel, of our inability to attain the necessary change of 
heart, even by the most faithful use of the means of 
grace, if God were to withhold the influence of his Holy 
Spirit, it becomes an incontrovertible truth, that whilst 
with Paul and Apollos, we faithfully plant and water, our 
eyes must daily be directed to the throne of that God 
" who giveth the increase," for spiritual no less than for 
temporal blessings. 

cj We should pray for our 'rulers :' a duty, alas ! too 
much forgotten even by Christians, the faithful and gene- 
ral discharge of which might have saved our country 
from some national sins, and from the judgments which a 
righteous heaven will sooner or later inflict on us. 

d) For our religious instructors. 2 This is indeed an 

J l Tim. 2:2. 

2 2 Thess. 3: 1.2. Brethren, pray for us, that the word of the 
Lord may have free course (*rg€^« ran, be propagated) and be glori- 
fied ; and that we may be delivered from wicked and unreasonable 



SUBJECTS OF PRAYER. 147 

important duty fraught with very extensive benefit to 
ministers and churches. 

e) For our fellow-men at large, both friends and foes. 1 

f) And especially for the kingdom of our blessed Re- 
deemer* 

The scriptures very frequently command us to pray for 
others. That these prayers will, when of the right char- 
acter, be the means of some spiritual blessing to our 
fellow-men, cannot for a moment be doubted. That they 
will infallibly produce their conversion, is no where 
taught in the sacred volume, is inconsistent with the doc- 
trines actually contained in it, and contradicted by the 
daily experience of all true Christians. The question 
arises, what is the nature of the blessings which such 
prayers do confer? Our heavenly Father may have 
methods of answer unknown to us; but the following 
seem evident. He may grant to those for whom we 
pray, a) some temporal blessing, such as deliverance 
from sickness, danger or want; b) an increase of the 
means of grace, more frequent preaching, a more enlight- 
ened and zealous pastor, a pious neighbor, an interesting 
and instructive book, a tract. &c. &c. c) by some provi- 
dential dispensation he may impress known truth more 
deeply on their minds, and thus give greater efficacy to 
it, d) or he may grant them an increase, for a season, of 
the immediate influences of the Spirit, either now or at a 
future time. This influence however will, in this as in 
every other case, not be irresistible, and will terminate in 
real blessing, only when faithfully improved, e) Prayer 

men. Eph. 6: 19. 20. Pray forme that utterance may be given to 
me, that I may open my month boldly to make known the mystery 
of the gospel. That I may speak boldly as I ought to speak. Gol. 
4:3. 4. 1 Thess. 5: 25. Matth. 9: 38. Rom. 15: 30. 

J l Tim. 2: I. I exhort, first of all, that supplications, prayers 
and intercessions and giving thanks be made for all men. Matth. 
5: 44. Pray for them that despitefully use {ptm^a^owm calumniate, 
falsely accuse) you and persecute you. 

-Matth. 6: 10. Thy kingdom come. Matth. 9: 33. Pray ye the 
Lord of the harvest, that he will send forth labourers into his har- 
vest. Isaiah 62: 7. Give him no rest — till he make Jerusalem a 
praise in the earth. 2 Thess. 3: 1. 



148 SUBJECTS OF PRAYER. 

for our fellow-men tends to crierish in us proper feelings 
towards them ; and, if sincere, will lead us to use every 
other means for their spiritual good, f) The conviction 
of others, that we are praying and labouring for their sal- 
vation, has a powerful tendency to make them feel and 
act for themselves. 

The above principles, especially those of d) and c,) 
account for the manifest answers to prayer, often speedy 
and most remarkable, of which authentic accounts exist. 
Thus, prayers for the conversion of some particular indi- 
vidual, have often been the means of special blessing to 
him, which terminated in his change of heart. Here the 
Spirit may have recalled some known truths to the indi- 
vidual, or by some providence, or by his immediate influ- 
ence, impressed it more deeply on his mind. In many 
instances the sinner gives heed to this solemn call and 
becomes a child of God; in others, even this peculiar 
grace is resisted, and the sinner dies an enemy to his 
insulted sovereign. 

2. The prayers which we offer to God must be sin- 
cere 1 and importunate 2 and unostentatious. 3 If not sin- 
cere, they do not express the "desires" of the heart; 
but are mere accents of the lips, really inconsistent with 
the feelings of the supplicant. If all the oral petitions, 
which do not express the feelings of the heart were sup- 
pressed, professing Christians would approximate much 
nearer to the command of our Lord : use not vain repeti- 
tions as the heathen do, for they think they shall be 
heard for their much speaking. What would we think 
of a fellow creature, who should implore of us relief from 
sufferings which we knew he did not endure, or the grati- 
fication of wishes which he did not entertain? And can 
the all-knowing God regard in a more favourable light 
prayers and confessions equally false ? 

'John 4: 24. God is a Spirit, and they that worship him must 
worship him in spirit and in truth. 

2 1 Thess. 5: 17. Pray without ceasing. 

3 Matth. 6: 6. But thou, when thou praycst, enter into thy closet, 
and when thou hast shut thy door, pray to thy Father who is in 
secret, &c. 



ADVANTAGES OF PRAYER. 149 

3. Our prayers must ever be conceived and offered in 
submission to the divine will. Often we know not what 
is good for us, and our prayers granted would be a curse. 
Nero's mother prayed, that her son might be emperor. 
Her wishes were realized, but Nero murdered his mo- 
ther. Thus, too, is the most enlightened Christian often 
mistaken, as to what will be most salutary for himself 
and best subserve the interests of the Redeemer's king- 
dom. And all who possess confidence in the government 
of an omniscient and benevolent God, must cheerfully 
submit their fondest, wishes to his will, knowing that he 
will do all things well. As Christians therefore, laying 
claim to this character, we cannot, but rejoice, that the 
Lord God omnipotent reigneth, and present all our peti- 
tions to the throne of grace with this proviso, " yet not 
my will, O Father! but thine be done." 1 

4. Our prayers must be offered in the name of Jesus,' 
must be accompanied with a forgiving spirit* and a 
purpose of universcd obedience* 

But the question has often been asked and is well de- 
serving of a deliberate answer; since an omniscient God 
knows our wants before we express them, and, as an im- 
mutable being, will not change his purposes, is there any 
teal advantage resulting from prayer, and can any efficacy 
be propeily ascribed to it? 

II. The advantages of Prayer. 

1. Prayer has a tendency to qualify us to receive the 
blessings desired, and thus to render it morally proper 

^Iatth. 20: 21. 22. And Jesus safd unto her, what wilt thou? 
She saith unto him, grant that these my two sons may sit, the one 
on thy right hand, and the other on the left in thy kingdom. But 
Jesus answered and said, Ye know not what ye ask. 

2 John 16: 23. Whatsoever ye ask the Father in my name, he 
will give it you. Col. 3: 17. Whatsoever ye do in word or in 
deed, do all in the name of the Lord Jesus. 

3 Matth. 6: 12. After this manner pray ye, forgive us our debts 
as we forgive our debtors. 

4 John 9: 31. If any man be a worshipper of God, and doth his 
will, him he heareth. 1 John 3: 22. 



150 ADVANTAGES OF PRAYER. 

in God to grant them. We have seen above, that prayer 
is in reality a meditation on divine truth, on our relation 
to God and on our own sinfulness and wants. This me- 
ditation alone cannot fail to exert a salutary influence on 
the mind. But the fact, that these reflections are orally 
expressed, and addressed to the Supreme Being himself, 
in whose immediate presence the supplicant believes 
himself to be, must manifestly heighten this effect and 
enhance the value of prayer as a means of grace. What 
Christian cannot testify, that when pouring forth his 
confessions of sinfulness into the lap of God, he has felt 
a deeper sense- of humility than ever before; and that 
when uttering his adoration of him, in whom all fullness 
of perfection dwells, his veneration has been still elevated, 
his worship been made more intense; and that when ten- 
dering his petitions for future pardon and blessing, his 
views of redeeming grace, emanating from such a God, 
and terminating on such a sinner, have been exalted to 
their highest pitch ? 

But a still greater advantage resulting from the faithful 
practice of this duty is, that 

2. Prayer is actually the means of procuring for us 
the blessings which we seek, and which, without it, we 
would not have attained. 

But how T does prayer accomplish this effect ? 

a) Not by -producing a willingness in God to bestow 
the blessing. God is at all times willing to bestow on 
all men every blessing they are qualified to receive. If, 
says the Saviour, ye, who are evil, (but imperfectly be- 
nevolent) know how to give good gifts unto your chil- 
dren ; how much more shall your heavenly Father, 
(whose benevolence is infinite) give the Holy Spirit to 
them that ask him V An affectionate parent mourns over 
his dissipated, intemperate sons, whose habits disqualify 
them for making a correct use of the property, which he 
is no less willing than able to give them ; but which he 
conscientiously withholds, because it would be no bless- 
ing to them, and continues to withhold until they by a 

l Loke 11: 13. 



INFLUENCE OF PRAYER. 151 

reformation of conduct become qualified to receive it. 
When the inquiring sinner first addresses the throne of 
grace, he is wont to pray for every spiritual blessing. 
But is he morally qualified to receive a sense of pardoned 
sin, before he has rightly learned to see himself a sinner ; 
ot to appreciate the Saviour before he has felt his need of 
him? The delay of the divine blessing in answer to 
some specific requests is, therefore, in no case occasioned 
by an unwillingness in God to bestow it, but by the unfit- 
ness of the supplicant to receive the vevy grace he asks, 
b) JYor by producing a change hi the purposes of 
God. Among men we often see a change of purpose 
<and conduct, in consequence of supplication; and gifts 
granted which would otherwise have been withheld. 
The question very naturally arises and has often been 
asked, does prayer effect a similar change of purpose in 
God ? Let us analyse a ease of such change, and see 
'whether it would comport with the character of the divine 
Being. A pious father has determined to disinherit his 
profligate and intemperate son, and made his determina- 
tion known to liis family. The son, affected by the 
intelligence, reflects, perceives the propriety of his fa- 
ther's purpose, and determines to reform. He attends 
the preaching of God's word, prays for the influences of 
the Holy Spirit, and becomes a true Christian. After 
some time he returns to his father's house, confesses his 
guilt, and prays for aid anew to engage in business. The 
father, with rapture in his heart, meets the returning pro- 
digal, falls upon his neck and kisses him, and having 
satisfied himself of his sincerity, grants his prayer. His 
tirst resolution was to refuse him any more property, be- 
cause he was unworthy of it: his second, to grant him 
his portion, because he had unexpectedly learned his 
soil's repentance, and believed he would now profit by 
what he might receive. The change of purpose was 
evidently occasioned by an accession of knowledge ; but 
^as such accession cannot belong to God, neither can the 
change. Had the father at first known, that his son, 
though now a spendthrift and a sot, would reform ; what 
would have been his determination from the beginning ? 



152 INFLUENCE OF PRAYER. 

Doubtless that so long as his son was dissipated, no pro- 
perty should be granted him, but as soon as the foreseen 
period of his reformation arrived, he should receive as 
much as he could profitably employ to the full extent of 
his portion. Here then would have been no change of 
determination: but two simultaneous purposes, referring 
to different periods in the son's life, each suited to his 
character at the time. And such is the case with the 
several purposes of our heavenly Father, referring to dif- 
ferent periods of an individual's life. Though succes- 
sively executed, they were simultaneously formed in the 
divine mind, with a perfect foreknowledge of the conduct 
of the individual at each successive period, and always 
suited to that conduct. 

Thus, too, we perceive the fallacy of the objection, 
that if prayer effects no change in the purposes of God, 
the blessings bestowed on supplicants after they have 
prayed for them, cannot be answers to their prayers. 
This would be true, if God had been ignorant of the fact, 
that these prayers would be offered; but having known 
this from eternity full as well as after they occurred, he 
could have had reference to them in the determinations of 
his conduct then formed, as well as after they had been 
addressed to him, 

c) Nor does prayer exert its procuring influence, by 
meriting the blessings sought. It is indeed an act in 
accordance with the will of God, and as far as it is per- 
formed with sincerity 5 that is, from proper motives, it is 
certainly well pleasing in his sight. We cannot but re- 
gard those divines as in error, who teach that even the 
sincere prayers of awakened and inquiring sinners, are 
not pleasing to God. Their grand argument, that such 
prayers are imperfect, proves too much. It would with 
infallible certainty condemn the prayers of the most emi- 
nent saints ; for though elevated higher in the scale of 
moral excellence, they and their best prayers fall far short 
cf the perfection demanded by the law. When God 
szys : " the sacrifice of the wicked is an abomination in 
my sight," he doubtless refers to such as are at the time 
voluntarily continuing in wickedness. And it is clearly 



INFLUENCE OF PRAYER. 153 

a dictate both of reason and scripture, 1 that from the mo- 
ment of the first attempt of the most abandoned sinner to 
seek his forsaken God, every sincere effort and prayer 
are pleasing to that merciful Being who has left us in no 
doubt as to the feelings, with which he contemplates the 
returning prodigal. 2 

Still there is nothing in prayer that could merit the 
favour sought, any more than in faith to merit justifica- 
tion. Who would suppose that a beggar by asking a 
charity acquired a right to expect it? 

d) But prayer is actually instrumental in procuring for 
us the blessings sought, because it was appointed by 
God himself as a means and condition, on which he 
would graciously bestow the blessings that we need. 

When God, our righteous sovereign, devised the 
scheme of redeeming mercy, and determined to bestow 
his favour on our fallen race ; he had doubtless a right, 
as it was a pure gift to which we had no claim, to fix the 
conditions on which he would bestow it. And whatever 
condition he fixed on would be efficacious because he 
appointed it. Thus he has selected faith as the condi- 
tion of justification, and prayer as a means by which we 
can obtain those blessings temporal and spiritual, which 
he is willing to confer on us. It is not difficult, even 
with our imperfect vision, to see the wisdom of this 
choice. By prayer is meant "sincere desires for things 
agreeable to the divine will." Now these desires imply, 
in the supplicant, a) a determination to forsake evil and 
seek the kingdom of heaven, for this must be the ten- 
dency of all "things agreeable to the divine will;" and, 
b) such acquaintance with his own character and neces- 
sities, and with the nature of the thing desired, as makes 

^salm 145: 18. The Lord is nigh unto all that call upon him 
in truth (j^^i^O' sincerity; Gesenius, Aufrichtigkeit. 1 Kings 2: 4. 
Isaiah 48: l.j Jer. 29: 13. The Lord said, }^e shall find me when 
ye search for me with all your heart, rich. 11:6. He that cometh 
unto God must believe (have faith in) bis existence, and that he is 
a rewarder of them that diligently seek him. 

2 Luke 15: 20. But when he was yet a great way off, his father 
saw him, and had compassion, and run and jell on his neck and 
kissed him. 



154 REASONABLENESS OF PRAYER. 

it appear a blessing and desirable to him. These circum- 
stances imply some moral qualification to receive and 
profit by the blessings prayed for, and thus evince the 
suitableness of prayer as the condition of their bestow- 
ment. Even if prayer were not appointed by God as 
such condition, it appears that it would be morally unfit 
in him to grant these blessings to any others than those 
who possess the qualifications involved in prayer. 

The appointment of prayer is abundantly taught in 
scripture; 1 nor are examples wanting of the most inter- 
esting and striking answers to it. The earnest supplica- 
tion of Bartimeus arrested the attention of the passing 
Saviour and secured him his sight. The cry of the pub- 
lican, " Lord be merciful to me a sinner," exerted a justi- 
fying influence in the chancery of heaven. In answer 
to prayer the bitter waters of the desert were made 
sweet; the liquid stream issued from the rock in the 
wilderness ; the dead were recalled to life ; and the sun 
itself in the firmament arrested in its course ! 2 

Such then, being the nature and efficacy of prayer, 
how important is it, that both saints and sinners should 
avail themselves of its influence, not only in securing the 
favour of God on their own souls, but also in drawing 
down from heaven the same blessings on their relatives, 
their friends, their enemies and the whole family of man ! 
Christian, doth not thv heart condemn thee for neoflectinff 
thy interest at a throne of grace? Sinner, poor wander- 
ing sinner, on the path-way to endless death, art thou 
aware of the fact, that even for thee, there is still hope, if 
thou wilt come in God's appointed way? Hear then and 

'Matth. 7: 7. Ask, and it shall be given yon ; seek, and ye shall 
find; knock, and it shall be opened to you. 26: 41. Watch and 
pray, that ye enter not into temptation. James 5: 16. The fervent 
prayer of the righteous availeth much. Philip. 4: 6. In every thing 
by prayer and supplication — let your request be made known to 
God. Matth. 6: 9. After this manner, therefore, pray ye : our 
father who art in heaven, &c. Luke 18: 1. 

2 Exod. 15: 25. And he cried unto the Lord, and the Lord showed 
him a tree which when he had cast into the waters, the waters wore 
made sweet. Josh. 10: 13. So the sun stood still in the midst of 
heaven, and hastened not to go down about a whole day. 



REASONABLENESS 01 PRAYER, 155 

heed the voice of mercy: "Let the m icked forsake his 
way, and the unrighteous man his thoughts : and let him 
return unto the Lord, and he will have mercy on him, 
and to our God, for he will abundantly pardon." 

Whether those events and influences which God pro- 
duces in answer to prayer, are always mediately effected 
through the instrumentality of second causes, or whether 
the Ruler of the universe sometimes changes the natural 
train of events which would otherwise have taken place, 
has been disputed. If the former b° the case, events 
thus produced are not the less real answers to prayer ; 
because the train of causes to produce them, must have 
been selected with infinite wisdom to accomplish this 
specific end. Yet it may be true, as has been supposed, 
that in some cases, there would be an absolute impossi- 
bility or self-contradiction in the nature of things involved. 
In such instances doubtless the divine answers to prayer 
are effected by immediate interference with the order of 
the physical or intellectual world ; exerted however in 
such a manner as will not in the least degree impair the 
freedom of moral agents. We must beware of regarding 
these acts of interference as unexpected to God ; they 
ware foreseen and determined on in eternity, and formed 
as much as any thing else, a part of Ills plan for the gov- 
ernment of the world. The scriptures seem to favour 
the latter view. Nor is its truth at all impaired by the 
fact, that in the train of causation so far as known to us, 
we perceive no instances of such deviation. The uni- 
verse may be com oared to a chain, of which the last few 
links only are visible to us; and the other end of which 
reaches to the throne of a prayer-hearing and prayer- 
answering God. In a few instances, recorded in scrip- 
ture, he has touched the chain within our observation, 
and these events are termed miiacles. But how often, 
and when he lays his hand on the higher and invisible 
links, we know not. Yet here his influence would not 
be less effectual: and here it probably is that prayers 
frequently find their answer. Here it probably is, that 
the hand of Jehovah, unseen by mortal eye, oft times 
diverts the current of events into new channels, and ori- 



156 THE GOSPEL CALL. 

ginates new trains of causes, which whilst they confirm 
the faith and accomplish the prayers of believers, advance 
the purposes of heaven, and exhibit the whole machinery 
of the universe as sympathizing with the moral govern- 
ment of God. 



CHAPTER XIII. 

CONVERSION. 



art. vi. concerning new obedience (or a christian 

life). 

They likewise teach, that this faith must bring 
forth good fruits ; and that it is our duty to perform 
those good works which God has commanded, be- 
cause he has enjoined them, and not in the expecta- 
tion of thereby meriting justification before him. For, 
remission of sins and justification are secured by 
faith ; as the declaration of Christ himself implies : 
" when ye shall have done all those things, say, we 
are unprofitable servants." 

This article, together with the Xllth and XXth, con- 
tains all that the Confessors deemed it necessary to say 
on the subject of repentance and faith. In order if pos- 
sible to give perspicuity to our discussion, we shall treat 
of these several subjects under the general head of, 

I. The Changes wrought in the sinner by the Holy 
Spirit through the means of Grace. 

In commenting on this subject we shall have some 
reference to the terms usually employed by Lutheran 
divines in common with others, in the explanation of it. 



ILLUMINATION. 157 

1. The call, or vocation, is that invitation given to 
man by God, either mediately or immediately, to forsake 
his evil ways and accept the offers of mercy. 1 The im- 
mediate call, is that which is given miraculously, of 
which the case of Paul is an example. The mediate, 
or ordinary call, is that invitation to reformation which 
God gives us through his word, the external circum- 
stances of our situation, and the incidents of his Provi- 
dence. This is the only call which men can now ex- 
pect; it is given with equal sincerity to all who live in a 
gospel land, and brings salvation within the reach of 
them all, by tendering to them those means of grace 
which they have the ability to use with sincerity, 2 and 
the sincere use of which* the Holy Spirit will sooner or 
later make effectual to the conversion of the soul. 

This view of the call, manifestly pre-supposes the ac- 
knowledged doctrines of the church, that man, if left to 
himself, neither would nor could turn to God ; 3 and that 
the means of grace, though wisely adapted to the end for 
which they were designed, are not able to convert the 
soul, without the additional influence of the Holy Spirit. 

2. Illumination is that mediate act of God, by which, 
through the instrumentality of the means of grace, he 
imparts to the inquiring sinner correct and spiritual 
views of divine things. 4 No one, who perseveringly and 
entirely disregards the call of God, ever becomes the 
subject of illumination. Because this disregard includes 

'Matth. 20: 16. Many be called, but few chosen. 1 Thess. 2: 
11. 12. As ye know how we exhorted you and comforted and 
charged (/uutgrugHfjieyot, adjured) every one of you as a father doth 
his children, that ye would walk worthy of God, who hath called 
you unto his kingdom and glory. 

2 See pp. 132. 1S3. 

3 John 6: 44. No man can come unto me, unless the Father who 
hath sent me, draw him. 

4 Eph. 1: 17. 18. The eyes of your understanding being enlight- 
ened (5ra*fi>Tjff<asvsff) that ye may know what is the hope of his call- 
ing (\. e. may know to how great a hope he has called you), and 
what (how great) the riches of the glory of the inheritance of his 
saints. 



158 CONVICTION. 

in it the refusal to use the means of grace prescribed in 
scripture, through which alone the Holy Spirit illumi- 
nates the mind. On the other hand, if the sinner give 
heed to the call of God, to attend to the things pertaining 
to his peace; that, is, if he sincerely search the scrip- 
tures, inquiring "Lord what wilt thou have me to (Jo," 
and earnestly striving to conform to the will of God; he 
will find his views of divine things remarkably changed. 
His ideas of the moral excellence, especially the holi- 
ness and benevolence of God, of the extent, spirituality 
and justice of the divine law, of the evil of sin in gene- 
ral, and of his own sinfulness in particular, will become 
vastly more clear, correct and practical. This state of 
the sinner's mind is also sometimes termed a state of 
illumination. 

3. But this change of views, which is the first effect 
of divine illumination, will be accompanied by another 
and equally striking alteration in the state of his feelings. 
Viewed in this clearer and more spiritual light, the moral 
excellence of the divine character excites in the illumi- 
nated sinner, feelings of love and adoration; the law in 
all its extent and spirituality appears just, salutary and 
lovely; whilst the depth of his own depravity, the mul- 
titude and aggravation of his sins, and his liability to the 
just displeasure of God, excite in him new feelings of 
remorse, sorrow and fear. These two effects of divine 
illumination, are produced in a more or less gradual man- 
ner, and usually keep pace with each other. Sometimes 
both these effects are designated by the term conviction, 
whilst at others, this name is applied only to the changed 
views of the sinner, whilst his new feelings are denomi- 
nated penitence, or repentance in its limited sense. 

Conviction, in the popular sense of the term, may 
therefore be defined to be the new and spiritual views of 
the awakened sinner, concerning his own sinfulness and 
exposure to the wrath of God, together with feelings of 
deep concern for his salvation. 

4. Penitence, or Repentance in its more limited sense, 
signifies those feelings of sorrow and remorse, excited in 



FAITH. 159 

the mind of an (awakened) illuminated sinner by a 
consideration of his sinfulness and danger. 1 

These feelings are different in degree according to the 
natural temperament of the individual, or his degree of 
religious knowledge, or the degree of his actual guilt. 
When this sorrow arises merely from a consideration of 
our danger, or liability to the divine wrath, it is termed, 

a) Legal repentance, and has nothing truly noble or 
hopeful in it.' It is the same feeling which the impeni- 
tent robber often has when he anticipates the speedy 
execution of the penalty of the law upon himself. 

But when these feelings of remorse originate from a 
conviction of our sinfulness, of the turpitude of our con- 
duct in sinning against so good a God, against our near- 
est and best friend, our constant benefactor; they are 
termed, 

b) Evangelical repentance, 2 and belong to the noblest 
and most hopeful exercises of the awakened mind. They 
imply a perception of the intrinsic odiousness of our 
sins, of the beauty of holiness, of the justice of our con- 
demnation, of the spirituality and excellence of the divine 
law, and a preparation of heart to understand and appre- 
ciate the plan of salvation generally. 

5. Faith. Justifying faith is that voluntary act of the 
illuminated and evangelically penitent sinner, by which 
he confides in the mercy of God through Christ for 
salvation, on the terms offered in the gospel. 3 

!Acts 2: 37. Now when they heard this they were pricked in 
their heart, and said unto Peter and the rest of the apostles, men and 
brethren, what shall ice do ] Psalm 32:3. When 1 kept silence, my 
bones waxed old through my roaring all the day long. 

2 2 Cor. 7: 1.0. For godly sorrow (ycttra^ilv \6?r,i, sorrow accord- 
ing to God, i. e. God's will) worketh a repentance (/uiravazv, change 
or' mind) which needeth not to be repented of; but the sorrow of the 
world worketh death. Joel 2: 12. 13. Luke 15: 21. Father I 
have sinned against heaven and in thy sight, and am no more wor- 
thy to be called thy son, &,c. 

^The term faith has also several other significations in the sacred 
volume, a) It designates the Christian doctrines themselves (^ob- 
jectively.) as in the passage "Earnestly contend for the faith," <SiC. 
b) It signifies mere historical belief of the scriptures, &,c. thus "the 



160 FAITH ITS NATURE. 

a) It is a voluntary act, and therefore we find it com- 
manded as a duty. 1 

b) It can be properly performed only by the illumina- 
ted and truly penitent ; because the blind and unrepent- 
ing sinner neither sees his necessity of a Saviour, nor 
feels a willingness to conform his heart and life to the 
requisitions of the gospel. His faith, if he have any, is 
merely an historical belief of conclusive evidence, such 
as may be possessed by immoral men, and even by the 
devils themselves. The repentance requisite must, more- 
over, be of the evangelical kind. His heart must be 
deeply affected by the moral excellence of the divine 
character and his own sinfulness, and thus it is that 
44 with the heart man believeth unto righteousness." 

c) Its exact nature is that of confidence, trust or re- 
liance on C4od, and is similar to the confidence of a child 
in an affectionate parent, of one friend in the known 
character of another. It includes 1) a knowledge or 
belief of the character of God, and especially of the Sa- 
viour as deserving of our confidence ; 2) feelings of ap- 
probation and delight in this character, especially as 
developed in the gospel plan of salvation, and 3) a voli- 
tion to accept the offers of mercy on the terms proposed, 
that is, to act in accordance with this belief and feeling. 

d) Saving faith is accompanied by good works, by a 
life of holiness as the invariable fruit of the spirit. 2 No 
man can be sincere in his professed reliance on the Sa- 
viour, who crucifies him afresh by voluntary sins. Yet 

devils believe and tremble. 1 ' This historical faith must precede re- 
pentance, and has nothing in it, implying a spiritual change ; but it 
is obvious from the above definition, that a living or saving faith can 
only succeed it. 

1 " Repent ye and believe the gospel (the glad tidings of a Saviour) 
Mark I: 15. This is his commandment, that ye believe on the name of 
his Son Jesus Christ. 1 John 3: 23. 

2 James 2: 14 — 17. Even eg faith, if it hath not works, is dead, 
being alone. 18.20 — 26. Seest thou how faith wrought with his 
works, and by works was faith made perfect? 

• Gal. 5: 22. But the fruit of the Spirit is love, joy, peace, long- 
suffering, gentleness, goodness, faithfulness (^/?7/v, fidelity, Tit. 2: 
10.) meekness, temperance. Against such things («rc:t&y) there 
exists no law. 



SAXCTIFICATIOX. 161 

external reformation is not an infallible evidence of saving 
faith ; for it may be the result of mere dread of punish- 
ment or it may spring from a desire of being reputed 
pious, from deliberate calculations of self-interest. 

e) " Faith is the gift of God;" because it is he who 
calls, enlightens, and convicts us, and enables us to repent 
of our sins; without anyone of which previous steps, 
justifying faith is impossible; because he affords us that 
knowledge of his own character and the plan of salva- 
tion, in view of which alone we can confide in him : and 
because, at this, as well as every other stage of our pro- 
gressive moral improvement, he never fails to superadd 
the blessing of his Spirit to the faithful use of the means 
of grace. 

6. Sanctification is a progressive conformity to the 
divine law and an increasing ability to fulfil its requisi- 
tions, wrought in the faithful believer by the Spirit of 
God, through the means of grace. 

a) It is the work of God's Holy Spirit ; as we are 
abundantly taught in the sacred volume: " Being sancti- 
fied by the Holy Ghost." 1 That same divine influence, 
which was necessary at every previous stage of this 
moral reformation, is no less indispensable here. 

b) It is effected through the means of grace. The 
word, the sacraments and all other means of grace, to- 
gether with the dispensations of his providence both 
prosperous and adverse, are the principal instruments, by 
which the Parent of good advances the sanctification of 
the returning sinner. 2 Whilst the believer is living in the 

: Rom. 15: 16. That I should be the minister of Jesus Christ to 
the Gentiles, ministering the gospel of God, that the offering up of 
the Gentiles might be acceptable, (they) being: sanctified by the 
Holy Ghost. 1 Thess. 5: 23. 

2 John 17: 17. Sanctify them through thy truth, thy word is 
truth. Rom. 2: 4. Or despisest thou the riches of his goodness, 
and forbearance, and longsuffering, not knowing (observing) that 
the goodness of God leadeth (inciteth) thee to repentance? Heb. 
12: 6. 10. For whom the Lord loveth he chasteneth, and scourgeth 
every son whom he receiveth. — For they (our earthly fathers) verily 
for a few days chasten us after their own pleasure; bat he (Gcd) 
for our profit, that we might be partakers of his holiness. 



162 SANCTIFICATION. 

conscientious use of these means, and is thus pursuing 
the path of duty, the benign and transforming influence 
of the God of holiness is poured down upon him from 
on high. 

c) The faithful believer alone can be the subject of 
progressive change. Sanctification is the work of the 
Holy Spirit wrought through the means of grace ; but so 
soon as the believer becomes unfaithful to his God, he 
both neglects those means and grieves away that Spirit, 
and therefore inevitably interrupts this glorious work, 
Sanctification, moreover, consists in an increase of holy 
habits in the soul; and the strength of these habits is 
augmented or diminished by every individual act. To 
maintain, therefore, that sanctification is invariably prog- 
ressive in the believer, even when he relapses into sin, 
amounts to the repulsive position that acts of sin confirm 
our holy habits. 

That the cooperation of the sinner, by the faithful use 
of the means of grace, is essentially necessary to the 
progress of this work, is also clearly taught in Scripture; 
where sanctification itself is, in this sense, even repre- 
sented as the work of the believer himself. " Dearly 
beloved," says Paul to the Corinthians, "let us cleanse 
ourselves from all filthiness of the flesh and spirit, per- 
fecting holiness in the fear of the Lord," 1 

d) This gracious change itself, as witnessed in the 
believer, consists in increasing conformity to the law of 
God and ability to fulfil its requisitions. The believer's 
knowledge of God and divine things, is expanded by the 
habitual study of revealed truth ; is corrected by being 
brought into contact with the infallible word; is rendered 
more spiritual and vivid by the vouchsafed influence of 
the Holy Spirit. Col. 1: 9. His feelings on the grand 
subject of salvation, on the character and interests of the 
Redeemer's kingdom, become more ardent and intense. 
No subject lies nearer to his heart than the glory of his 
God, his own eternal welfare, and that of his fellow-men. 
The Saviour acquires increasing preciousness to his soul, 

l 2 Cor. & 1. Rom. 12: 1. Heb. 12; 1. Ephes. 4: 22. &c. 



CONVERSION REGENERATION. 163 

he perceives in him the chief among ten thousands, one 
altogether lovely, and as the hart panteth after the water 
brook, so does his soul long for God. Accordingly, the 
tenor of all his actions too, evinces an increasing con- 
formity to the divine law. His determination to live for 
eternity and God, acquires increasing strength and regu- 
larity, whilst he labours to lay aside every weight, and 
the sin that doth most easily beset him, and run with 
alacrity the race set before him. 

But as he advances in this process, he also finds his 
strength increasing. Before his clearer vision of eternal 
and divine things, the toys and baubles of this world 
dwindle into insignificance, and comparatively lose their 
tempting power. He finds himself strengthened with 
might in the inner man, and from a newborn babe he is 
gradually growing up to the measure of the stature of a 
perfect man in Christ. 1 The question whether the be- 
liever can attain absolute perfection in this world is dis- 
cussed under Article XII. of the Confession, where it is 
specifically mentioned by the Confessors. 

II. Different names of this change* 

Thus have we reviewed the several parts of this great 
moral change in systematic order, and specified the names 
usually applied to them. Justification, which is some- 
times inserted in this series, is not a change in man, nor 
even a divine influence exerted on earth, but a forensic 
act passed in the chancery of heaven. There are, how- 
ever, a few other terms, which are used to designate 
either a part or the whole of this change, such as con* 
version, regeneration, and repentance. 

Conversion in popular language, signifies the entire 
change, by which the sinner becomes a new creature in 
Christ Jesus. Regeneration, likewise, in the scriptures, 
designates the whole change: "unless a man be born 
again,' 5 that is be converted, " he cannot enter," 2 &c. 
• In this sense of the term, regeneration is a gradual work ; 

^phes. 4: 13. 2 John 3: 3, 



164 CONVERSION REPENTANCE. 

because the entire change is never wrought instanta- 
neously, and because the scriptures teach us, that we are 
regenerated mediately, and the use of means must neces- 
sarily be gradual. " He freely ((Zovx^us willingly) begat 
us with the ivord of truth," 1 " being born again, not of 
corruptible seed, but of incorruptible by the ivord of 
God. 1 ' 2 But it is also used by some religious writers, to 
designate a particular point in this progressive change, 
namely that moment, when the habits of the soul, which 
had before been gradually changing, acquire a prepon- 
derance in favour of holiness. In this sense, which is 
also adopted by some Lutheran writers, regeneration 
must be instantaneous ; that is, there is a moment, and 
but a moment it can be, until which the habits of the 
returning sinner still preponderate in favour of sin, and 
after which the current of the soul, as it were, inclines 
toward heaven. As the foot of the traveller passes in an 
instant some imaginary boundary, that does not occupy 
space, but merely circumscribes it; so the soul, in its 
progress from sin to holiness, must ever be on the one or 
other side of this designated point, nor can it be imagined 
as stationary on it. This moment would coincide with 
the first act of justifying faith, yet in the order of things 
must be placed immediately before it. That there is, at 
this instant, any new faculty inserted into the soul, or 
any thing " implanted" into it, different in kind from 
what has already been described, we cannot find taught 
by reason or revelation. 

The term repentance* is also used in the word of God, 
to designate the entire change, and especially that volun- 
tary agency, which is required of the sinner himself, in 
the progress of this change; such as a) to " consider his 
ways" and direct his attention to the call of God, to his 
soul, that is, "attend to the things pertaining to his 
peace ;" b) to examine the evidences of that rebellion 
and moral depravity charged against him in the scrip- 
tures ; c) to cherish penitential feelings, and d) to turn to 

1 James 1: 18. 2 1 Pet. 1: 23. See also 1 Cor. 4: 15. 

3 M.iTAvotco literally signifies to change one's mind. 



DUTY OF REPENTANCE. 165 

God, that is, to resolve no longer voluntarily to violate 
the laws of God, but faithfully to fulfil them and daily 
strive to lead a holy life. Thus it is used by the Saviour, 
Luke 13: 3. "Nay, but unless ye repent (k» .wVratyam,) 
ye shall all likewise perish." 

Generically considered, this entire change may be 
represented as a radical change in our religious views, 
feelings and actions. The result of this change is, that 
the converted sinner habitually makes God the supreme 
object of his worship, delight and obedience ; and su- 
bordinates all other objects and aims to these. Or more 
specifically, the true convert habitually regards God in 
Christ as the supreme object of his adoration ; habitu- 
ally finds him the source of his chief delight ; and ha- 
bitually makes his declarative glory the chief object of 
his efforts and service, 

III. The duty of Repentance obligatory on all men. 

In the above sense of the word repentance, it may not 
only be urged on sinners as a duty, but also as an im- 
mediate one, always within their ability. 1 

First: That this repentance is a duty, obligatory on 
all sinners, is evident : for a) sin is in itself odious, is 
flagrant rebellion against a just God, and productive of 
misery in time and eternity ; whilst this return to holi- 
ness is reasonable and right in itself, and never fails to 
advance our highest interests: b) because God has ex- 
pressly enjoined it, he " commandeth all men every 
where to repent;" 2 and c) because the neglect of it ex- 
cludes us from all the promises of God's word ; d) be- 
cause without it we are morally unqualified for heaven, 
and must be excluded from it : e) Because God tenders 
us every needful aid to enable us to repent. The sinner 
does not, indeed, possess the ability to perform this duty 
independently of the call of God's word and the means 
of grace; nor with these means, independently of the 
influences of the Spirit; but that with these auxiliaries, 

^cts 17: 30. Matth. 4: 7. 2 Acts 17: 30. 



166 DUTY OF REPENTANCE. 

which are tendered with equal sincerity to all who hear 
the gospel, man does possess the ability to obey the 
command of repentance, of a voluntary abandonment of 
the service of sin, and a sincere and habitual effort to 
glorify God, is presupposed by the very fact, that he is 
commanded to do so, on pain of eternal ruin. It is a dic- 
tate of common sense, that no man, (nor even brute) can 
justly be punished for not doing what it was never in his 
power to do, and the ability to do which he did not vol- 
untarily lose. The term ability we here use in its popu- 
lar sense, as embracing every thing requisite to bring a 
duty fairly within the sphere of our voluntary agency. 
The sacred volume explicitly inculcates the same doctrine. 

1. The Saviour himself extols the woman in the gos- 
pel, who came to anoint him, by saying, " she hath done 
what she could." 1 

2. For, says Paul, "if there be a willing mind (sin- 
cerity,) it is accepted according to ivhat a man hath 
(according to his ability,) and not according to that he 
hath not.' 32 

3. God has given to man different degrees of ability, 
intellectual and physical, and of means of improvement; 
and requires a proportionate degree of activity from each ; 
unto whom much is given, from him shall much be 
required. 3 

4. The same doctrine is taught by the parable of the 
talents, 7 the requisitions of God being graduated accord- 
ing to their number. 

5 The conduct of Pharaoh in punishing the Israelites 
for not making more bricks than they were able, 5 and 
that of Nebuchadnezzar, in demanding of his astrologers, 
on pain of " being cut to pieces," 6 what " no man on 
earth can do" unless aided by miracle, is represented as 
grossly tyrannical ; and can it be just to ascribe similar 
conduct to our Cod? Shall man be more just than his 
Creator. 



] Mark 14: 8. 2 2 Cor. S: 12. 

3 Lnke 12: 48. 4 Luke 19. Matth. 25: 14. &c. 

5 Exod. 5: 6—23. e Dan 2: 5—11. 



BITTY OF REPENTANCE. 167 

Secondly: All sinners are bound to repent imme- 
diately, because, a) This voluntary agency is at all times 
in their power, unless they have been given over to judi- 
cial blindness ; b) The guilt of our rebellion is augmented 
by every moment's delay. c) Our delay encourages 
others in sin. d) By deferring repentance we increase 
Its difficulty, e) If we continue to grieve the Spirit of 
God, he may in righteous judgment withdraw his sacred 
influences, and abandon us to the hardness of our heart. 
God does not indeed, by any positive act, harden the 
sinner's heart; for this would make him the author of 
sin, and is utterly inconsistent with his character. But, 
that he justly may, and sometimes actually does with- 
draw the influences of his Spirit from the sinners, who 
have repeatedly resisted, quenched and grieved him, and 
voluntarily closed their eyes and hardened their hearts 
against his gracious agency, is clearly taught in scripture. 1 
No individual in this life, can certainly know that he is 
the subject of this curse ; yet all impenitent and careless 
sinners have reason to fear it : for as the means of grace 
are insufficient for our conversion, without the influences 
of the Spirit; it is evident, that, when thus abandoned of 
God, the sinner, though yet on earth, is the certain heir 
of hell, f) We aught to repent immediately, because 
death may at any moment consign us to perdition. 

] Be thou instructed, O Jerusalem, lest my soul depart from thee. 
Jer. 6: S. — Rom. 1: 21 — 28. Because that when they knew God, 
thev glorified him not. as God, &c; wherefore God gave them up. — - 
And even as they did not like to retain God in their knowledge, 
God gave them over to a perverse (ao:k-u:c undiscerning, disap- 
proved.) mind to do those things which are not becoming. Hosea 
4: 17. Ephraim is joined to his idols; let him alone. Rom. 9: 18. 
Whom he will, he hardeneth (that is, abandons to the hardness of 
their heart.) Prov. 1:24 — S3. Because I have called and ye re- 
fused, — I will laugh at your calamity and mock when your fear 
cometh, Sec. God suffered Pharaoh to harden his heart by with- 
drawing his Spirit, and others do the same. 1 Sam. 6: 6. Where- 
fore do ye harden your hearts: as the Egyptians and Pharaoh hardened 
their hearts? Exod, 4. Rev. 22: 11. He that is unjust, let him 
be unjust still, and he which is filthy, let him be filthy still. Reb* 
6: 4. S. 10: 23—31. 



168 CHRISTIAN BENEVOLENCE. 

IV. Of Christian Love or Benevolence. 

One of the cardinal traits of the Christian character, 
as produced by genuine conversion, is that of Christian 
love. The Saviour inculcates the exercise of this grace 
in the strongest language. 1 He commands us, not to ex- 
clude even our enemies 2 from our affections, in short, 
requires, that our benevolence be universal. The apostle 
Paul commands us, not to feel interested in those objects 
only which concern ourselves, but also to attend to and 
promote the welfare of others : 3 and St. John pronounces 
this benevolence an essential part of the Christian charac- 
ter, denying, that those can love God, who fail to love 
their neighbour. The statements of the sacred volume 
on this subject, exhibit a threefold aspect of love, viz. 

a) Love of complacency, which is grounded entirely 
on an approbation of the moral excellence of the object. 
Such is the love of God to the holy angels and to his 
regenerate children on earth ; 4 and such love the sincere 
Christian also bears to God and to his brethren in Christ. 

b) Love of gratitude is that additional affection of the 
Christian to his God, which whilst it presupposes com- 
placency in its object, rests mainly on a sense of obliga- 
tion, resulting from blessings bestowed on us. 5 

c) Love of benevolence. This may be termed a desire 
for the happiness of sentient beings. Yet as the capacity 

^atth. 22: 33. Thou shalt love thy neighbour as thyself. John 
13: 34. 35. A new commandment I give unto you, that ye love 
one another: as 1 have loved you, that ye also love one another. 

2 Matth. 5: 44. 45. But I say unto you, love your enemies, bless 
them that curse you, do good to them that hate you, pray for them 
that despitefully use (sar»gS5t£oy<M0y, calumniate, falsely accuse) you 
and persecute you, that ye may be the children of your Father who 
is in heaven, who maketh his sun to shine on the evil and the good, 
and sendeth rain to the just and unjust. 

3 Phil. 2: 4. Look not every one on his own things, but every 
man also on the thino-s of others. 

4 Isaiah 43: 4. Since thou wast precious in my sight, thou hast 
been honourable, and I have loved thee. 

5 John 4: 19. We love him, because he first loved us. 



NATURE OF CHRISTIAN BENEVOLENCE. 169 

for happiness in rational beings is incalculably greater 
than in, irrational, this grace of the Christian character 
may be denned a desire for the happiness of intelligent 
beings. It is this love of benevolence which is mainly 
contemplated in the grand moral precept of the gospel, 
thou shah love thy neighbour as thyself. 

This benevolence is disinterested. The motive to its 
exercise is not the pleasure enjoyed by the Christian 
himself whilst indulging this feeling ; but it springs from 
an abstract and active desire for the happiness of all 
sentient beings. 1 

Its degree is graduated according to the intellectual 
and especially the moral excellence of its object; or, as 
it is sometimes expressed, according to their intrinsic 
and relative value in the scale of being. Yet it is im- 
possible by our mental constitution for us to love all men 
equally in degree. Even the Saviour exhibited some 
peculiar attachment among the little band of his apostles ; 
and Paul tells us to do good unto all men, but especially 
to then who are of the household of faith. 2 Nor does 
this benevolence require, that we should love our neigh- 
bours in the same degree, in which we love ourselves. 
It is indisputable, that the principles of our mental na- 
ture, subsequently to conversion, as well as before it, 
exhibit a stronger attachment to ourselves and our own 
interests than to those of others. This principle, more- 
over, when regulated by grace, exerts a very important 
and salutary influence on the conversion of our own 
souls, and the consequent interests of the kingdom of 
Christ in general. But true Christian benevolence re- 
quires, that we should really and sincerely desire the 
happiness of all the percipient creatures of God, in a 
degree suited to the intrinsic excellence of each. 

This desire exhibits itself in a habitual readiness ac- 
cording to our means, a) to minister to the temporal 

3 Matth. 5: 43 — 45. Love your enemies, &c. 
^Gal. 6: 10. 



170 THE CHRISTIAN A- FFriLANTJI-ffOPTST; 

wants of our fellow beings. This duty is clearly and 
frequently inculcated in the sacred volume. 1 

b) The truly benevokm roan is ever ready himself to? 
acknowledge, and by all Christian means to vindicate the 
just rights of the oppressed* of every nation, tongue, of 
complexion. Hence the true Christian is not only a just 
man, but a sincere philanthropist. He believes that of 
'* one blood God made all men, of every nation, and of 
every complexion to dwell on- the face of the earth ; ? 
and therefore they are all by nature equal. Hence he 
feels a deep, interest in the cause of human liberty and 
equal rights among the oppressed nations of Europe^ 
Asia, and America. Nor can his heart be insensible to* 
the accumulated wrongs of poor Africa;- he earnestly 
longs, that as soon as possible, liberty should be given to* 
the enslaved negro in our land, that this condemning 
crime should no longer pollute our national escutcheonv 
nor draw down the vengeance of righteous heaven upon 
our guilty heads. 4 

] Prov. 14:31. He that honourefch the Lord hath mercy on the 3 
poor. 19: 17. He that hath pity on the poor, lendeth to the Lord? 
and that whi-eli he hath given will he repay him. Luke 16: 9. 
Make to yourselves friends of the mammon of unrighteousness (of 
your unsatisfying wealth,) that, when ye fail, they may receive you 
into everlasting habitations. Mark 10: 21. And Jesus said, JSelS 
whatsoever thou hast, and give to the pper, and thou shalt have 
treasure in heaven. 12: 42. A poor widow threw in two mites,. 
and Jesus said, this poor widow has cast rn more than ye a h\ Heb, 
13: 16. To do good and to communicate (kc^vav^c make gratui- 
tous contributions) forg'et not. for with such sacrifices God is well 
pleased. 1 Tim. 6: 18. 

2 Luke 3: 13. Jesus said to the publicans, exact no more than 
that which is appointed you. Isaiah 1: 17. Believe the oppressed.- 
Jeremiah 21: 12. Deliver him that is spoiled, out of the hand of 
the oppressor. Pro?. 22: 22. Rob not the poor, neither oppress the 
afflicted, for the Lord will plead their cause, and spoil the soul of those 
that spoiled them. Jer. 17: 11. He that getteth riches, and not 
by right, shall leave them in the midst of his days, and at his end 
shall be a fool. 

*Acts 17: 26. 

4 Psilm 103: 6. The Lord executeth judgment for all that are- 
oppressed. Isaiah 5S: 6. Is not this the fast that 1 have chosen 
(emblematic of the gospfcl day,) — to let the oppressed go free,— and 



CHRISTIAN LlfiEItALifY FOU RELIGIOUS PURPOSES. 1?1 

c) But the principal display of the Christian's benevo- 
lence to his fellow men, must be sought in his sincere 
solicitude for the salvation of their souls. For this 
purpose he not only agreeably to scripture, habitually 
exerts his influence at the throne of grace, 1 but is often 
Engaged in devising new schemes, or executing old ones 
for the advancement of the kingdom of Christ; and is 
ever ready, according as the Lord has prospered him, to 
devote a portion of his earthly substance to this sacred 
purpose. The enlightened Christian regards his pro* 
petty as the gift of God, as resulting from the divine 
blessing on his basket and his store*. He knows, that 
fiod has commanded us to do good and communicate^ 
and make friends of this mammon of unrighteousness^ 
because with such sacrifices he is well pleased. He 
knows that his earthly possessions have but a relative 
worth, are valuable in proportion to the importance of 
the objects they are made to accomplish. 2 But what ob- 

that ye break every yoke? Philemon 15: "16. That thou (Phile- 
mon) shouldest receive him (the runaway slave Onesimns,) not now 
as a servant, ((Ck'sti JU* J&ac?) but above a servant, a brother beloved, 
especially unto me, but how much more to thee, both in the flesh 
and in the Lord. Heb. 13: 3. Remember them that are in bonds^ 
as bound with them. 

'Matth. 6: 9. After this manner therefore pray ye j — Thy king- 
dom come, thy will be done on earth as it is in heaven. Matth. 9l 
87; 3S* Then saith Jesus unto his disciples, the harvest truly is 
plenteous, but the labourers are few, pray ye therefore the Lord of 
the harvest, that he will send forth labourers into his harvest. 

2 Heb. G. 10. For God is not unrighteous to forget your work, 
and labour of love, which ye have showed towards his name, in that 
ye have ministered to the saints, and do minister. 3 John v. 5 — 8* 
Thou doest faithfully (according to the principles of Christian duty) 
whatsoever thou doest to the brethren and to strangers ; who have 
borne witness of thy charity before the church; whom if thou biing 
forward on their journey after a godly sort, thou shalt do well: be- 
cause for his (the Lord's) name's sake they went forth, taking no- 
thing of the Gentiles (among whom they laboured ; that is, like 
modern missionaries, receiving their support from Christians at 
home.) We therefore ought (ocjjs/a.c^sv, we are in duty bound) to 
receive such, that we might be fellow-helpers to the truth, Rom. lot 
24 — 26. When I take my journey into Spain, I will come to you 
(Christians at Rome ;) for 1 trust to see you on my journey, and to 
be brought on my way thitherward (to Spain) by you. But now I go 



172 CHRISTIAN LIBERALITY. 

jects can bear comparison with those, which the God of the 
universe commands, the salvation of never dying souls, 
the extension of that kingdom whicli our blessed Lord 
came to establish on earth, of that kingdom which will 
extend throughout the ages of eternity, in which he and 
all the faithful creatures of Jehovah will find their hap- 
piness and heaven? What application of our property, 
after suitable provision for our families, can promise us 
greater happiness in the future world ? Can more cer- 
tainly secure the divine blessing to our offspring? And 
what can be better calculated to retain in the mind of the 
Christian a lively sense of his responsibility in the use 
of property, than the habitual effort at suitable times to 
devote a portion of it to purposes which will tell through- 
out eternity, that the constant endeavour to dispose of it 
according to the commands of him who gave it? The 
Christian therefore should conscientiously determine, how 
much he ought annually to devote to benevolent pur- 
poses : and, when applied to aid any proposed object of 
benevolence, his only question can be, is the object really 
a proper one, and if so, to what proportion of my be- 
nevolent funds does its relative importance entitle it. 
Whether he shall give at all, according to his means, 

unto Jerusalem to minister unto the saints ; for it hath pleased them 
of Macedonia, and Achaia to make certain contributions, {collections) 
for the poor among the saints at Jerusalem. 1 Cor. 16: 3. 6. And 
when I come, whomsoever ye approve by your letters, them will I 
send to bring your liberality (contribution) unto Jerusalem. — And it 
may be that I will abide, yea and winter with you, that ye may bring 
me on my journey whithersoever I go. 2 Cor. 8: 3. 4. For (I bear 
record) that to their power, yea, and beyond their power, they were 
willing of themselves ; praying us loith much entreaty that we would 
receive the gift, fyc Sfc. ch. 9: 1.2. For as touching the ministering 
(affording relief) to the saints, it is superfluous for me to write to 
you ; fori know the forwardness of your mind, for which I boast of 
you, &c. — v. 5. 6. Therefore I thought it necessary to exhort the 
brethren, that they would go to you before, and make up your 
bounty beforehand, — -that the same might be ready as bounty (or 
bountifully) and not as of covetousness (sparingly;) But this, 1 say, 
he who sowcth sparingly shall reap also sparingly : and he who soweih 
bountifully shall reap also bountifully. See also the preceding note, 
and Rom. 16:2. Phil. 4: 10. 2 Tim. 1: 16. 18. Matth. 10:42. 1 
Cor. 16: 2. Acts 28: 10. 1 Cor. 9: 11. 



CHRISTIAN RULE FOR GIVING. 173 

cannot be a point of doubt to the true disciple of him, 
who went about doing good. 

But, when the rich man forgets, that he is merely 
steward over his possessions, and feels no obligation to 
give to just objects, but sends away empty those who 
submit to the self-denying duty of soliciting for charitable 
objects, or rather, of collecting what is due in the sight 
of God from every man of means, to any specific object 
of benevolence; there is great reason to fear, that in him 
will be verified the declaration of the Saviour, 1 How 
hardly shall a rich man enter the kingdom of heaven ! 
Yea it is easier for a camel to go through the eye of a 
needle, than for a rich man, (a man thus abusing his 
riches and trusting in them) to enter into the kingdom of 
God ! 2 

Among the most undoubted institutions of Christian 
benevolence at the present day, may be ranked all the 
well-regulated Bible, Missionary, Education and Tract 
Societies, and Sabbath Schools in our land. And among 
these, the most efficient and extensively useful have cer- 
tainly been the American Bible Society, the American 
Education Society, the American Home Missionary So- 
ciety, and the American Board of Commissioners for 
Foreign Missions, which are sustained by the joint 
liberality of several denominations. 

J Matth. 19: 23. Then said Jesus unto his disciples, verily, T say 
unto you, that a rich man shall hardly enter into the kingdom of 
heaven. 

2 Matth. 19: 24. And again I say unto you, it is easier for a camel 
to go through the eye of a needle, than for a rich man to enter into 
the kingdom of God! 



174 THE CHURCH. 

CHAPTER XIV. 

OF THE CHURCH. 

ART. VII. OF THE CHURCH. 

They likewise teach, that there will always be 
one holy church. The church is the congregation of 
the saints, in which the gospel is correctly taught, 
and the sacraments are properly administered. And 
for the true unity of the church nothing more is re- 
quired, than agreement concerning the doctrines of 
the gospel, and the administration of the sacraments. 
Nor is it necessary, that the same human traditions, 
that is, rites and ceremonies instituted by men, should 
be every where observed. As Paul says: "One faith, 
one baptism, one God and Father of all," &c. 

ART. VIII. WHAT THE CHURCH IS. 

Although the church is properly a congregation of 
saints and true believers; yet, as in the present life, 
many hypocrites and wicked men are mingled with 
them, it is lawful for us also to receive the sacra- 
ments, when administered by unconverted men, agree- 
ably to the declaration of our Saviour, " that the 
Scribes and Pharisees sit in Moses' seat," &c. 

In the seventh Article, the Confessors, without enter- 
ing into the division of the church into visible and invisi- 
ble, state that there will always be one true church, and 
that it consists of all true believers, however they may 
differ as to their peculiar human ceremonies. By this 
catenation of statements, they wished to prove to the em- 
peror, that, although they had rejected m ny of the iiu- 



WHAT THE CIlTJTtCH IS. 175 

man rites and ceremonies of the Romish church, they 
were still members of the one true church of Christ; and 
justly entitled to hi-s protection. In the eighth Article 
they oppose the error of the Donatists and others, who 
■forgetting the difference between the visible and invisible 
church, denied the validity and eiiicaey of the ministerial 
acts of unconverted clergymen. 

The grand principle adopted by the Lutherans in gene- 
ral is, that the Head of the church, designing his religion 
for all nations of every variety of civil government^ did 
not prescribe any " entire and specific form of Govern- 
ment and Discipline/ 5 ' 1 but fixed only its radical features., 
which are equally admissible under all civil governments : 
and left Christians of every age and country to adopt 
•-such additional regulations as they may judge best. Ad- 
hering to this principle^ the organisation and government 
of the Lutheran church is in some respects different in 
the different kingdoms of Europe. In the succeeding 
remarks wo shall exhibit the views which we deem most 
accordant with the spirit and precepts of the New Testa- 
ment, and which arc with few modifications received by 
our church in this country. 

I. The name. The words used both in the Old 2 and 
New 3 Testament to designate church, signify merely an 
assembly of persons, and are applied indiscriminately to 
•secular as well as to religious convocations. In the New 
Testament, the word ehurch signifies 1. the whole Chris- 
tian church, as in Matth., 16: 18. Thou art Peter, (a 
rock, and on this rock, the faith professed by thee) I wiU 
build my church, &c. I Cor. 10: 32. Give none of- 
fence neither to the Jews, nor to the Gentiles, nor to the 
church of God, and eh. 8: 4. 15: 9. 2. A parlicular 
church. Acts 8: 1. the church at Jerusalem. 9: 31. 
1 Cor. 1:2. 

II. The head of the church is : not the pope of Rome:; 
nor the king, or any other civil ruler of a country. But 

! See Constitution of the General Synod of the Evangelical Lu- 
theran Church in United States. 

bn?3 kahaL 3 kx,\;un* ecclesia. 



176 HEAD OF THE CHURCH. 

the head of the church is none other than our blessed 
Lord himself. " Christ is the head of the church." 
Eph. I: 22. 5: 23. 

III. Government and Discipline of the church. 
Christians differ in opinion on the question whether 
Christ has left on record any entire system of ecclesias- 
tical government, which is obligatory on the church in 
all ages. Those maintaining the affirmative, are some- 
times called High- churchmen, '{jure divino,) however 
they may differ in opinion as to what is the precise sys- 
tem taught in the scriptures. Such are some Episcopa- 
lians and a very few Presbyterians. Those on the con- 
trary are denominated "Low -churchmen" who do not 
believe any system taught in the sacred volume in all its 
features, and adopt, on the ground of expediency, such 
additional regulations as they deem most consonant with 
the genius of the civil government under which they live, 
and best calculated to advance the interests of the Re- 
deemer's kingdom. To this class belong most Protes- 
tants, and especially the entire Lutheran church in the 
whole world. 

The several systems of government actually adopted 
in the Christian church, may be reduced to the following ; 
a) The Papal system, which aims at subjecting the 
whole church in the world, ultimately to the dominion of 
one man, the pope of Rome, and to reduce the civil gov- 
ernments of the earth to subjection to that individual and 
his court. This system, though constructed with all the 
wisdom and cunning of the most politic civil establish- 
ments, is doubtless the grossest deviation from the sim- 
plicity of the apostolic church, and is that form of eccle- 
siastical corruption against which the Reformers felt 
constrained to take the field, b) The Episcopal, which 
acknowledges the bishops as a distinct and superior order 
of clergy, c) The Presbyterian, which maintains the 
parity of ministers, the co-operation of ruling elders, and 
the union of all its churches ultimately under one judi- 
catory of review and control, called the General Assem- 
bly, d) The Independent or Congregational, which in 
addition to the parity of ministers, holds that all power 



MODES OF CHURCH GOVERNMENT. 177 

of government and discipline is possessed by the mem- 
bers and pastors of each individual church, and that the 
jurisdiction of each church over itself is final. And e) 
The Lutheran, as found in the United States. This, in 
reference to the systems before mentioned, is Eclectic in 
its nature. It embraces all those principles and precepts, 
of permanent obligation, which are contained in the New 
Testament, and such other regulations as are dictated by 
reason, best adapted to the genius of our free republican 
institutions, and calculated most successfully to advance 
the cause of Christ. The fundamental features of this 
system are the following, viz. 1. Parity of ministers, 
2. Co-operation of ruling elders as representatives of 
the church, 3. Union of the churches within the limits 
of a Synod for the regular purposes of review and gov- 
ernment, 4. Special Conferences for the purpose of hold- 
ing stated protracted meetings. These Conferences are 
subdivisions of Synods, embracing from five to ten min- 
isters each, who are annually to hold several protracted 
meetings within the bounds of each district. "The chief 
business to be performed at them is to awaken and con- 
vert sinners, and to edify believers by close practical 
preaching." 1 5. An advisory union, of all the different 
Synods in one General Synod. In the government of 
individual churches and of Synods the Lutheran church 
in the main resembles the Presbyterian. The power of 
the General Synod is however exclusively advisory, and 
therefore hears most analogy to the Consociations of the 
Congregational churches of New England. The details 
of this system as practised in the Synods connected with 
the General Synod, may best be learned from the For- 
mula of Government annexed to this volume. The 
whole church as a body, 2 that is, the minister and all the 
members of each individual church in some cases per- 

! See the Formula of Government and Discipline of the Lutheran 
Church. Chap. XVI. § 2. 

2 2 Cor. 2: 6. 10. Sufficient unto such a man is this punishment 
which was inflicted of many. v. 10. 1 Cor. 5: 12. Do not ye (Co- 
rinthian Christians) judge them that are within? — therefore put 
away from among you that wicked person. 

8* 



178 THE ECLECTIC OR AMERICO-LUTHERAN SYSTEM. 

sonally, and in. others by the church council as their 
representatives, possess the power to execute church 
government and discipline, that is, to receive new mem- 
bers, to censure 1 or exclude 2 unworthy ones, to restore 
penitents/ &c. &c. It is worthy of notice that the plan 
proposed by that eminent divine, the Rev. Dr. Alexander 
of Princeton, for the re-organization of the Presbyterian 
church, on occasion of the recent convulsions of that 
body, and complaints of its un wieldly bulk and excessive 
power, is exactly similar in all its principal lineaments to 
the above Lutheran system as practised 4 in this country, 
by the Synods connected with the General Synod. 

IV. Officers of the Church. 

The officers in the Lutheran church are ministers, 
ruling elders, and deacons, who taken together constitute 
the church council. 

Of Ministers. 

The views of the Lutheran church touching the minis- 
terial office, may be embraced in the following features: 

a) This office was instituted by divine authority, and 
all Christians are bound to regard faithful ministers as 
servants of Christ and messengers of God. 5 

'1 Tim. 5: 20. Them that sin rebuke, before all, that others also 
may fear. 

2 See note 2. and Titus 3: 10. A man that is an heretic (cl\?jti- 
xcv, one who excites factions or divisions) after the first and second 
admonition, reject. 

3 Gal, 6: 1. Brethren, if a man be overtaken in a fault, ye who 
are spiritual, restore such a one in the spirit of meekness. See also 
on the form of process, JVlatth. 18: 15 — 17. 

, 4 See Biblical Repertory for 1832. * The grand features proposed 
to be altered in the present structure of the Presbyterian church are, 
that their General assembly shall have* only advisory power, and 
their Synods there proposed have each for its own district, that final 
judicial power now possessed by the General Assembly. 

5 Matth. 28: 19 — 20. Go ye therefore and make disciples (^est0»T- 
ivo-cLri) of all nations, &c. Acts 20: 28. Take heed therefore (ye 
elders of Ephesus) unto yourselves, and to all the flock over which 



OFFICERS OF THE CHURCH. 179 

b) All the incumbents of this office are, bv divine ap- 
pointment, of equal rank. The parity of ministers by 
divine right is a doctrine which Lather strenuously and 
triumphantly maintained against the Papal hierarchy ; 
and his views were adopted by all the other principal 
reformers. Even in those portions of our church, such 
as Sweden and Denmark, iii which some imparity is 
practised, it is advocated only on the ground of human 
expediency, whilst the primitive parity is unhesitatingly 
admitted. The arguments which place this doctrine be- 
yond all doubt, are 1. That the word of God contains not 
the least intimation of diversity of rank among the stand- 
ing ministry of the New Testament. The apostles were 
indeed endowed with miraculous powers and gifts, and 
beside the ordinary design of the ministry, they were ap- 
pointed for an additional and peculiar purpose. But from 
the very nature of this peculiarity^ they could have no 
successors in it. And as to diocesan bishops, or a pope, 
we hear not a word of either in the oracles of God. The 
specific peculiarity of the apostles, was, that tiiey were 
to be witnesses of his public ministry, and especially 
of his resurrection. This is explicitly affirmed in the 
record of their original appointment, 1 as also at the elec- 
tion of a substitute for the traitor Judas-' 2 in order to 
qualify Paul for the apostleship he was favoured with a 

the Holy Ghost hath made you bishops {it ctzotov:, the same word as 
in Philip. 1: 1. and elsewhere,) to feed the church of God, which he 
hath purchased with his own blood. John 20: 21. Then said Jesus 
unto them again, Peace be unto you : as my Father hath sent me, 
even so I send you. Acts 14: 23. Eph. 4: 11. 13. 1 Tim. 3. 
passim. 2 Tim. 2: 2. 

'Luke 24: 47. 48. Thus it is written and thus it behoved Christ 
to suffer and to rise from the dead the third day, and that repentance 
and remission of sins should be preached in his name among all na- 
tions, beginning at Jerusalem, and ye are witnesses of these things. 
Matth. 28: 18. 19. 

2 Acts 1:21. 22. Therefoie of these men, who have companied 
with us all the time that the Lord Jesus went in and out among 
us, beginning from the baptism of John, until the same day th. r. 
he was taken up from us, must one be ordained to be a witness witli 
us of his resurrection. 



180 OFFICERS OF THE CHURCH. 

miraculous view of the Saviour ; l and he expressly ap- 
peals to this fact as proof of his apostolic office. 2 The 
apostle also informs us, that the sign of an apostle is the 
working of " signs and wonders and mighty deeds," 3 
which those of our Episcopal brethren should needs ex- 
hibit, who profess to be his successors. 2. The different 
names applied to ministers, such as bishops, presbyters 
or elders, &c. are used as convertible terms, and there- 
fore must imply equality of rank. That they are thus 
used has recently been confessed by bishop Onderdonk 
of the Episcopal church, and is indeed so plain that it 
ought never to have been called in question. Thus in 
Acts 20: 17, we are told that at Miletus Paul convened 
the elders (^sjr&^cy?) of Ephesus, and in v. 28. he ad- 
monishes them to take heed of the church of God, which 
he purchased with his blood, and over which the Holy 
Ghost had made them bishops (bkovccwoi/?) . For the Greek 
word, which is here incorrectly translated overseers, is 
the same which in other passages is rendered bishop. 4 
and ought to have been so translated in the case before 
ns, as it also is in the excellent translation of Luther. 
The same interchange of these terms occurs in Titus 1: 
5 — 7. and in 1 Peter 5: 1.2. [hno-KOTrav^i^ exercising the 
bishop's office. 3. In the instructions given by Paul to 
Timothy 5 and Titus, for the appointment of ministers, 
in every place where they established churches, and the 

! Acts 22: 14. 15. And he (Ananias) said : The God of our fa- 
thers hath chosen thee, that thou shouldst know his will, and see 
that Just One (Jesus), and shouldst hear the voice of his mouth ; for 
thou shalt be His witness unto all men of what thou hast seen 
and heard. 

2 1 Cor. 9: 1. Am not I an apostle? — have not I seen Jesus Christ 
our Lord? Acts 2: 32. 10: 39 — 41. And we are witnesses of all 
things which he did — whom they slew and hanged on a tree : him 
God raised up the third day and showed him openly, not to all the 
people, but unto witnesses chosen before of God, even to us, who 
did eat and drink with him after he rose from the dead. 

3 2 Cor. 12: 12. Truly the signs of an apostle were wrought among 1 
you (by me) in all patience, bv signs and wonders and mighty deeds. 

4 Philip. 1: 1. 1 Tim. 3: 2. Tit. i: 7. 1 Pet. 2: 25. 

5 1 Tim. 3. 2 Tim. 2: 2. 

6 Tit. 1: 5. compared with v. 7. 



PARITY OF MINISTERS. 181 

qualifications requisite for the office, he gives them direc- 
tions for only one order of ministers, and says not a syl- 
lable about any other. But can it be supposed, that if 
another rank of ministers were intended to be established, 
there would not be at least some hint dropped as to the 
fact, or the qualifications requisite, or the mode of their 
induction into office? As to the deacons, for whose elec- 
tion Paul gives directions, 1 they were not ministers, but, 
as we are expressly told, 2 laymen elected by the mem- 
bers of the church "to serve at tables," in order that the 
apostles might be released from that duty, and be able to 
give themselves " continually to prayer and the ministry 
of the word." 4. There are no peculiar duties any 
where in scripture assigned to different orders of minis- 
ters. The duties of ruling and ordaining, which accord- 
ing to some Episcopal writers, were exercised by the 
apostles alone, were manifestly not confined to them. 
The former was performed by the presbyters or elders, 
that is, ministers 3 generally (of whom there were fre- 
quently several in each church), and in some cases by 
the whole church; 4 and ordination was performed by the 
presbyters (i. e. elders or 5 ministers) in common. 5. The 
final charge of our Saviour 6 addresses them all as equal. 
6. History affords us not a vestige of evidence that im- 
parity properly so called, actually existed in the ministry 
prior to the third century. 

The truth of this position might easily be established 
bv an examination of all the passages of writers belonsr- 

M Tim. 3: 8. 

-Acts 6: 3. 4. Wherefore brethren look ye out among you, seven 
men of honest report, full of the Holy Ghost and wisdom, whom 
we may appoint over this business (serving 1 at tables :) but we will 
give ourselves continuallv to prayer and to the ministry of the word. 
v. 3. — It is not reasonable that we should leave the word of God and 
serve tables. 

3 1 Tim. 5: 20. Tit. 1: 13. 2: 15. 

4 1 Cor. o: T. Purge out therefore (ye Corinthians) the old leaven, 
&c. v. 13. Therefore put away from among yourselves that wicked 
person. 

5 With the laying on of the hands of the {Trej^S-jry^a) eldership, 
ministry, or presbytery (clergv). 

6 Matth. 2S: 19. 20 



182 PARITY OF MINISTERS. 

ing to the first two centuries of the Christian era, from 
which it would appear that though the words bishop and 
elder frequently occur, there is not the least evidence that 
they were used in any other signification than to desig- 
nate persons of the same office and rank. In the second 
century, and perhaps in part of the first, the name bishop, 
was applied by way of preference to that one among the 
elders who was elected chairman or president at any 
meeting of the elders or presbyters ; but still he was 
only primus inter pares, first or president among his 
acknowledged equals, as are presidents or moderators of 
Synods and presbyteries at the present day. The facts 
in the case are clearly stated in the late Ecclesiastical 
History of Dr. Neander, of Germany, who is confessedly 
the most learned writer on this subject now living. 
"That the names bishop and elder are entirely syno- 
nymous in the New Testament is evident from those 
passages in which they are used as convertible terms, as 
Acts 20: 17 and 28. Titus 1: 5 and 7. as also from the 
passages in which the office of deacon is mentioned im- 
mediately after that of bishops in such a manner as to 
imply that there existed no intermediate office between 
these two, Philip. 1: 1. 1 Tim. 3: 1 and 8. This in- 
terchange of these names is evidence of their being 
entirely synonymous ; for it could not have been made, 
even if the name bishop had originally designated merely 
the chairman of an assembly of elders, the primus inter 
pares. In the epistle also which Clemens, the disciple 
of Paul, wrote in the name of the church at Rome, the 
deacons are mentioned immediately after the bishops, as 
officers of the church. 1 Cap. 42." — Again, in reference 
to the distinction between bishops and elders, which we 
find existing in the church at a later day, he remarks : 
"There are indeed not extant among the writings of an- 
tiquity any specific and complete accounts of the manner 
in which this change was effected in individual instances; 
but the matter is fully intelligible from the general nature 

'See Dr. Neander's Universal History of the Christian Religion 
and the Christian Church, vol. I. pt. I. p. 284 — 5. 



PARITY OF MINISTERS. 183 

and circumstances of the case. As the elders constituted 
an advisory council, it was natural that some one of them 
must be selected to act as chairman at their meetings. 
Perhaps this precedence was at first enjoyed by all in 
rotation, and thus the office of chairman may have passed 
from one elder to another. Yet there is not extant any 
historical evidence either of this fact, or of the fact that 
the office of chairman of the council was originally de- 
signated by any distinctive name. Be that as U may, the 
facts which we rind in the second century lead to the 
conclusion that the office of president or chairman of the 
presbytery or council of elders, was introduced as a 
standing office soon after the time of the apostles; and 
that this chairman, — as he had a special oversight of af- 
fairs confided to him, was by way of pre-eminence termed 
overseer or bishop, and distinguished by this name from 
the other elders. Eventually this name was applied ex- 
clusively to this chairman, whilst that of elder was appli- 
cable to him in common with the other elders. For the 
bishops though presiding elders, had no other official 
character than other elders, they were only primi inter 
pares, first among their peers. Many later writers ex- 
pressly mention this as the true account of the matter. 
Thus St. Hilary, 1 (in the fourth century) states: " Every 
bishop is a presbyter, but not every presbyter is bishop. 
For he only is bishop, who is first among the presbyters 
or elders. And St. Jerome says: That until the time of 
the bishops Hierocles and Dionysius, about the middle 
of the third century, it was customary in the church at 
Alexandria, for the elders to elect one of their number as 
chairman, and to call him bishop." 2 

4i This relation between the elders and bishops we find 
still continuing at the close of the second century; hence 
Irena3us (third century) sometimes uses the terms bishop 
and elder (presbyter) as synonymous, and at others he 
distinguishes between them, representing the bishops as 

*Hil. in ep. I. ad Tim. c 3. 

2 Neinder's Universal History of Christian Religion, &c. vol I. pt. 
I. p. 293—1. 



184 PARITY OF MINISTERS. 

chairmen or presiding officers. Tertullian 1 also, desig- 
nates the officers of the church by one common term 
seniores (elders), in which he includes both bishops and 
presbyters ; although he at other times distinctly exhibits 
the difference between them. In short Tertullian in many 
respects may be regarded as standing on the line of tran- 
sition to a new epoch in the christian church." 2 

To this conclusive testimony we might add that of the 
most distinguished episcopal divines in all ages since the 
Reformation, the testimony of Archbishop Whitgift, Dr. 
Willet, Bishop Biison, Bishop Morton, Bishop Jewell, 
Dr. Whitaker, Bishop Croft, Archbishop. Usher, Dr. 
Stillingfleet, Bishop Burnet, Archbishop Tillotson, Sir 
Peter King, Dr. Hawies, and the venerable Dr. White, 
late bishop of the Episcopal church in Pennsylvania, all 
tending to show, that though they preferred the episcopal 
form of government, they could not find proof of its 
being enjoined in the sacred volume, but retained it on 
the ground of mere human expediency . A single quota- 
tion may suffice from a pamphlet of the last named re- 
spectable divine published some years ago, principally to 
recommend a temporary departure from the line of epis- 
copal succession, on the ground that bishops could not 
then be had. " Now if even those who hold episcopacy 
to be of divine right, conceive the obligation to it not to 
be binding when that idea would be destructive of public 
worship ; much more must they think so, who indeed 
venarate and prefer that form as the most ancient and 
eligible, but without any idea of divine right in the 
case. Tiiis the author believes to be the sentiment of 
the great body of Episcopalians in America, in which 
respect they have in their favor, unquestionably, the 
s n .nse of the church of England; and, as he believes, 
the opinions of her most distinguished prelates, for 
piefy, virtue and abilities" 

c) No man has a right to assume this office without a 
regular call. 2 This call may be divided into internal 

Meander, sup. cit. p. 294. 

2 Sup. cit. p. 294—5. Tertullian died about the year 216 

3 Rom. 10: 15. And how shall they preach unless they be sent ? 



CALL TO THE MINISTRY. 185 

and external. By the former is meant the conviction of 
the individual, that God has designed him for this office. 
This conviction is not at the present day produced in an 
immediate, extraordinary or miraculous manner, as in the 
case of the ancient apostles and prophets. God has pre- 
scribed a regular mode, according to which the ministry 
is to be perpetuated, and we have no right to expect a 
needless deviation from it. These ordinary evidences of 
a call are, first, undoubted piety, 1 secondly at least me- 
diocrity of talents, 2 thirdly a desire or at least an ulti- 
mate willingness to serve God in the ministry ; 3 and 
fourthly, the co-operation of divine providence by the 
removal of all insuperable difficulties. Oftentimes the 
Lord trains up men for his service by leading them 
through trials and obstacles of the most afflicting charac- 
ter, in order that they may become inured to hardships, 
like good soldiers of Christ; but if he suffered any ob- 
stacle absolutely impassible to obstruct the way of the 
ministerial candidate, he would thus absolve him from 
the obligation any farther to pursue his course. By the 
latter, or external call, is intended the regular induction 
of an individual into the ministerial office by one 4 or if 
possible several 5 existing ministers with prayer and the 
laying on of hands, or, as it is usually termed, by 
ordination. 

d) No orfe ought to be ordained to this office who is 
not both intellectually and morally well qualified. Be- 
cause 1. The apostle expressly requires, that they be 
qualified to teach. 6 2. They are by their example to 
excite others to the practice of all Christian virtues, and 
therefore must possess them themselves. 3. Knot mo- 

1 John 3: 3. Luke 6: 39. And he spake a parable unto them, 
Can the blind lead the blind 1 Shall they not both fall into the 
ditch. 

' 2 1 Tim. 3: 2. A bishop then must be — apt to teach (adapted, 
suited for teaching.) 

3 Matth. 4: 20. 22. And they straightway left their nets and fol- 
lowed him — and they immediately left the ship and their father and 
followed him. # 

4 Titus 1: 5. 5 1 Tim. 4: 14. Acts 13: 2. 3. 

6 1 Tim. 3: 2. 9. 2 Tim. 2: 24. Tit. I: 9. 



186 CALL TO THE MINISTRY. 

rally qualified, they are a stumbling block to others. 1 
4. If intellectually incompetent, they are the subjects of 
ridicule to the enemy, exert little influence among men, 
and bring disgrace on the church. 2 

e) The duties of ministers are principally these : to 
expound the word of God, to conduct the public worship, 
to administer the sacraments, to admonish men to their 
duties, to participate in the government and discipline of 
the church, and by all proper means both public and pri- 
vate to edify the church of Christ and extend it through- 
out the earth. 3 

f ) Women are not permitted to teach. " Let your 
women keep silence, says Paul, in the churches (that is, 
in the assemblies for religious worship : the Christians 
had no public houses of worship in the first century;) for 
it is not permitted unto them to speak." 4 This language, 
as also that which he uses to Timothy, 5 is absolute and 
unequivocal. Nor is it inconsistent with what he had 
said in the same epistle to the Corinthians, a few chap- 
ters earlier (eh. XI.) where he had used these words: 
*' every woman that prayeth or prophesieth with her 
head uncovered, dishonoured her head." For it is only 
necessary to know the significations of the Greek word 
for " prophecy,' 1 and the difficulty vanishes. These are, 
first to possess and exert the miraculous power of fore- 
telling future events, and, secondly to sing the praise of 
God in sacred hymns, 6 and thirdly to teach. Now, if 
we suppose, that the former is its signification in the 
passage before us, it will follow, that the Holy Spirit did, 
in the apostolic age, at least in a few instances, inspire 

^latth. IS: 6. Psalm 50: 16. 

2 R.om. 2: 24. In the fourth and fifth centuries even some of the 
b : shops were unable to write their names. Tuch's Bibliothek, &c. vol. 
1. p. 131. 256. 

3 See Formula of Gov. and Discip. Ch. III. Sect. I. 

4 1 Cor. 14: 34. 35. 5 1 Tim. 2: 11. 12. 

6 In this sense it is used by the Septuagint in Exod. 15: 20. 1 
Saml. 10: 5. 6. 19: 21. 1 Kings IS: 29. and is equivalent to 
tJ3jnn» divinas laudes, canere, sacris hymnis celebrare Deum. 



MINISTERIAL SUPPORT. 187 

females to utter predictions of future events, accompa- 
nied by prayer, and that Paul in this passage directs 
them to wear a veil, whilst exercising this gift in public. 
Should any females, in any other age, possess the same 
miraculous power, it would doubtless be right to exercise 
it. If the second meaning be adopted, the passage is 
alike free from all difficulty : and would teach, that when 
females attend public worship, to join in singing the 
praise of God, it is becoming and proper, that they should 
have their heads covered, and not unnecessarily expose 
themselves to the gaze of the other sex. Or, if we sup- 
pose the word prophecy in the first passage (1 Cor. 11: 
5. and 18.) signilies to teach, a thing which Paul soon 
after in the same epistle (ch. 14: 34. 35.) explicitly for- 
bids; it will merely follow, that in the first passage he 
condemns the glaring circumstances of exposure, which 
accompanied their attempts to teach, and afterwards 
prohibits their teaching in public altogether. 

The other officers of the New Testament church are 
Deacons, 1 whose principal duties are " to serve at tables" 
and to attend to the " ministrations," or distribution of 
the alms of the church to the poor. 

In the Lutheran church, and in some others, it is cus- 
tomary also to have lay elders, who are elected by the 
church-members as their representatives, to perform some 
of the duties originally devolving on themselves. 

Duties of Church-members. 

The duties of church-members as individuals, have 
been sufficiently discussed in different parts of this vol- 
ume. A few remarks only would we here make on a 
particular duty devolving on the church collectively. 

The duty of affording a reasonable support to the 

ministry. 

This duty is inculcated in the clearest and most un- 
equivocal language in the sacred volume. Indeed when 

L Acts 6: 2—6. 



188 



MINISTERIAL SUPPORT. 



a church engages the entire services of a minister, and 
those services are faithfully afforded, every such church 
should regard it as a matter of common honesty to support 
the labourer who spends his strength amongst them. 

The sacred volume does not however specify the man- 
ner in which this money shall be raised, nor determine 
how much is a reasonable support in any given situation. 
This, of course, must vary much, in different sections of 
the country, with the different price of the necessaries of 
life. In Europe generally, and in the Methodist church 
in this country, the salaries of the ministers are as to 
their most important items fixed. In Europe they are 
paid by the government, and ultimately raised by tax on 
the people, a) This taxation for ecclesiastical purposes, 
which is practised no where in this country, is in direct 
opposition to the spirit of the gospel, which requires that 
our support of religion be voluntary, b) It is opposed, 
moreover, to the example of Christ and his apostles, who 
though they maintained, that those who preached the 
gospel should live of the gospel, inculcated with equal 
force the maxim, that contributions for religious purposes 
must proceed from a willing heart, be a free-will offering 
to the Lord, c) Nor is there a syllable found in the New 
Testament, specifying the amount which a clergyman 
shall receive, d) It destroys one of the strongest safe- 
guards of the liberty of the people. If they have lost 
confidence in their minister, and yet cannot prove any 
overt crime against him so as to remove him by course of 
discipline, they need but withhold their support, and as a 
matter of necessity he must either change his conduct to 
regain their confidence, or must seek his bread elsewhere. 
But in Europe the people are often compelled to contri- 
bute to the support of men of acknowledged impiety, 
without any certain relief. It is true, in all the churches 
of our land, a man who enters the ministry places him- 
self in a situation, which, in nineteen cases out of twenty, 
amounts to a renunciation of all prospects of accumula- 
ting wealth, and in a majority of cases, the Methodist 
church excepted, presents the expectation of a mere 
scanty subsistence. It is an undoubted fact, that three- 



ECONOMY OF METHODISM. ISO 

fourths of the ministers of our land, are doomed to spend 
their lives in straitened circumstances* Still this very 
fact presents one of the strongest safeguards to the purity 
of the ministry, and excludes from the clerical ranks 
thousands, who under different circumstances, would " for 
filthy lucre's sake" undertake to feed the flock of Christ. 
We suppose that a minister of Christ should ask no more 
than a decent, competent support; yet it is to be acknow- 
ledged that in many cases the churches hardly afford this 
to their spiritual guides. The support of Methodist 
ministers, as specified in their discipline, 1 we would re- 
gard as equitable competency, especially as they spend 
no capital in acquiring an education for the sacred office, 
and as its provisions very justly extend to sickness, to 
old age, to widows and orphans. 2 We have often thought 

L The writer's attention has recently been called to some remarks 
on this chapter of his work, in the Theological Colloquies of the 
Rev. Mr. Thornton, which, as they are dictated in the spirit both of 
a Christian and a gentleman, it affords him great pleasure to notice. 
That respectable writer admits the accuracy of our quotations from 
the Methodist Discipline; but informs us that those regulations are 
regarded merely as advisory: and that the allowance, there specified, 
is very frequently not obtained. As the language of the discipline 
is positive, we are certainly excusable for having so understood it. 
That all contributions in the Methodist church are voluntary, we 
always supposed, and we cannot doubt, that if the amiable author 
will reperuse our chapter, he will find nothing to the contrary as- 
serted in it. Still, we have cheerfully added an additional clause to 
obviate the possibility of misapprehension. 

2 In order that our readers may judge for themselves of the wise 
fiscal system of this church, we annex some extracts verbatim from 
the printed Discipline published in 1825 (24th edition). 

Part 2. Section 4. (p. 171. 172.) I. The annual allowance of 
the travelling preachers shall be $100,00, and their travelling expenses. 

II. The annual allowance of the wives of travelling preachers 
shall be $100,00 ; but this provision shall not apply to the wives of 
those preachers who were single when they were received on trial, 
and marry under four years, until the expiration of said four years. 

III. Each child of a travelling preacher shall be allowed $16,00 
annually to the age of seven years, and $24,00 annually from the 
age of seven to fourteen years ; and those preachers whose wives are 
dead, shall be allowed for each child annually a sum sufficient to pay 
the board of such child or children during the above term of years : 
Nevertheless, this rule shall not apply to the children of pieachers, 



iOO Economy of MEfnofiissL 

that other churches ought to adopt some plan to support 
their disabled ministers, their widows and orphans, and 

Whose families are provided for by ether means in their circuits 
respectively. 

IV. The allowance of superannuated, worn out, and supernume^ 
i\iry preachers, shall be $100,03 annually. 

V. The annual allowance of the ivives of superannuated, worn 
out, and supernumerary preachers, shall be §100,00. 

VI. The annual allowance of the icidows of travelling, superan- 
nuated, worn out and supernumerary preachers shall be $100, 00. 

VLI. The orphans of travelling, superannuated, worn out and su-^ 
pernurrierary preachers, shall be allowed by the annual Conferences, 
If possible, by such means as they can devise $16,00 annually. 

Part 2. Section 5. (p. 179.) It shall be the duty of said com- 
mittee or one appointed for that purpose, who shall be members of 
our church, to make an estimate of the amount necessary to furnish 
fuel and table expenses for the family or families of preachers sta- 
tioned with them, and the stewards shall provide by such means as 
they may devise, to meet such expenses, in money or otherwise ? 
provided the stewards shall not appropriate the monies collected for 
the regular quarterly allowance of the preachers to the payment of 
family expenses. 

Part 2. Section 5. (p. 177.) It is recommended by the general 
Conference to the travelling preachers, to advise our friends in gene- 
ral to purchase a lot of ground in each circuit, and to build a 
preacher's house thereon, and to furnish it with, at least, heavy fur-* 
iiiture, and to settle the same on trustees, appointed by the quarterly 
meeting conference according to the deed of settlement in our form 
of discipline. 

(P. 177.) "The General Conference recommend to all the cir- 5 
emits, in cases where they are not able to comply with the above re- 
quest, to rent a house for the married preacher and his family ; and 
that the Annual Conference do assist to make up the rents of such 
houses, as far as they can, when the circuit cannot do it." 

Besides, " many too are the occasional distresses of our preachers^ 
or their families, which require an immediate supply / otherwise their 
hands would hang down, if they Were not constrained to depart 
from the work." p. 174. This provision, we have heard it stated, 
refers mainly to the necessary expenses in case of sickness in a 
preacher's family. 

The dwelling houses erected for the ministers, and also the 
churches, are settled according to a deed prescribed in the discipline. 
By this instrument the congregation, after having built a house to 
Worship in, and perhaps another for the residence of their minister, 
relinquish the right of property and the control of them to the 
" members of the Methodist Episcopal Church in the United States." 
subject not merely to the rules which the Conference has established, 
but also to all such rules and discipline a&- this Conference, (a body 



ECONOMY OF METHODISM, 10l 

hope the annexed account of the plan of our Methodist 
brethren may aid others in devising some remedy for 

consisting exclusively of travelling preachers,) may from time to time 
adopt ! The vesting clause oi the deed is as follows: "Unto them, 

the said ■ — », and their successors in office, for ever in trust, that 

they shall erect and build, or cause to be erected and buiit thereon, a 
house or place of worship, for the use of the members of the Metho- 
dist Episcopal Church in the United States of America, according to 
the rules and discipline, which from time to time may be agreed 
itpon and adopted by the ministers and preachers of the said church 
at their General Conferences in the United States of America ; and 
in farther trust and confidence, that they snail at all times, for ever 
hereafter, permit such ministers and preachers, belonging to the said 
church as shall from time to time be duly authorized by the General 
Conferences of the ministers and preachers of said Methodist Epis- 
copal Church, or by the Annual Conferences authorized by the said 
General Conference, to preach and expound God's holy word There- 
in." P. 165. The trustees must be nominated by the travelling 
preachers; must be members of the Methodist Church; and cease 
to be trustees if expelled from the church. P. 165. 

If a Methodist Church is sold for debt, the deed provides, that the 
surplus money, if any, shall be deposited in the hands of the stew* 
ard, and "be at the disposal of the next minimal Conference, accord 3 
ing to tiie best of their judgment, for the use of said society, P. 16 7, 

These provisions we consider unjust, because the ultimate contio! 
of all the Methodist churches and preachers 1 houses is by this deed 
vested in the travelling preachers, and not in the people who paid 
for them, as is the case in all other churches of our land, the Catho- 
lic excepted. 

The modes of raising the necessary funds, as exhibited in the Dis- 
cipline, are in accordance with the spirit of the gospel, by voluntary 
contribution. 

1. " Every class or society in a circuit" is earnestly advised "to 
raise a quarterly or annual collection by voluntary contribution, or 
in such other manner as they may judge most expedient." P. 17 3. 
2. " Every preacher who has the charge of a circuit, shall make a 
yearly collection, and if expedient a quarterly one, in every congre- 
gation, where there is a probability that the people will be willing 
to contribute." 3. "A collection shall be taken up in each circuit, 
to defray the expenses of the delegates to the General Conference." 
P. 173. 4. " The steward shall provide by such means as a com- 
mittee devise, to meet, either in money or otherwise, the expenses 
for table and fuel for the minister's family." P. 179, 5. " Wherever 
there remains in the hands of the stewards a surplus of the monies 
raised for circuit preachers, after paying the allowance of the 
preachers," such surplus is brought to the Annual Conference. P, 
173. 6. "A public collection shall be made at every Annual and 
every General Conference," to make up the salaries of the preach-* 



192 ECONOMY OF METHODISM. 

their own case. The only other church in this country 
known to us, which makes any systematic provision for 

ers. P. 175. 7. The annual interest of the charter fund is applied 
to the same purpose : p. 175. 8. And also the profits of the book 
concern. P. 175. 9. Every Annual Conference may adopt such 
additional plans as they see fit to raise funds. P. 176. 10. A meet- 
ing is held in every district, of one steward from each circuit, to 
take measures for providing a house, fuel, and table expenses for the 
presiding elder. P. 179. 11. The family expenses of the bishops is 
estimated by the book committee at New York, and paid out of the 
profits of the book concern. P. 179. 

The chartered fund, for the support of the preachers and their 
families, was established in 1796. "There shall be a chartered 
fund, to be supported by the voluntary contributions of our friends ; 
the principal stock of which shall be funded under the direction of 
trustees, and the interest applied under the direction of the General 
Conference." The present stock (in 1796) of the preachers' fund 
shall be thrown into the chartered fund. 

"The produce of the sale of our books, after the book debts are 
paid, and a sufficient capital is provided for carrying on the business, 
shall be regularly paid into the chartered fund." 

" The money subscribed for the chartered fund may be lodged, 
on proper securities, in the states respectively in which it has been 
subscribed, under the direction of deputies living in such states re- 
spectively: Provided such securities and such deputies be proposed, 
as shall be approved of by the trustees in Philadelphia, and the stock 
in which it is proposed to lodge the money be sufficiently productive 
to give satisfaction to the trustees." — (Extracts from the Methodist 
Discipline, 9th ed. published in 1797.) 

" They (the General Conference) shall not appropriate the pro- 
duce of the charter fund or of the book concern, to any purpose other 
than for the benefit of the travelling, supernumerary, superannuated, 
and worn out preachers, their wives, widows, and children. — (19th 
edit, of Discipline, p. 24.) 

This fund has now been in operation near forty years, the capital 
never being touched, and the interest applied to make up the minis- 
terial salaries. Its amount, or its increase, is not, so far as we can 
learn, officially reported to the church. 

Calculating from the rapid extension of this church, and the un- 
precedented degree in which their system keeps all their members 
supplied with their books, the profits of the book concern must have 
increased to a very great amount; but as the necessary increase of 
capital to keep so large a stock of books on hand, would also be 
greatly augmented, a considerable portion of the profits would thus 
be withheld from the chartered fund. 

From a later edition of the Discipline, (in 1825,) it appears, that 
the book and chartered funds are no longer united, though both are 
still applied to the same purpose, the support of the preachers and 



ECONOMY OF METHODISM. 139 

its disabled labourers, is that of the Moravians, or United 
Brethren; whose ministers have no fixed support and 
generally a very scanty subsistence during their active 
life, but when disabled, are recalled, and decently sup- 
ported 1 in some settlement belonging to the Brotherhood. 

In the primitive church, ministers not unfrequently 
continued to prosecute their secular business, and thus 
needed but little support: but the evils of this plan soon 
became apparent; and in the third century a regulation 
was made expressly prohibiting their engaging in wordly 
pursuits ; and assigning them their subsistence from the 
weekly collections of the church. Among the so called 
Apostolic canons or regulations, we find the following 
two, which evidently refer to a period not earlier than the 
third century when this prohibition first occurred, and 
the different ranks of ministers had already been intro- 
duced ; yet each bishop seems to have had charge of but 
one church or town or city: 

Canon 6. A bishop, or presbyter or deacon shall not 
be engaged in secular pursuits ; otherwise he shall be 
deposed from his office. 

their families. In January 1829 the chartered fund alone amounted 
to 27^000 dollars. We infer from this edition, that the profits of 
the book concern are no longer put on interest, but wholly consumed 
from year to year by the great increase of preachers in the connex- 
ion. This change we regard as very judicious, because vested funds 
of such an enormous extent as the Methodist book concern would 
in the course of time produce, are dangerous under any government, 
and would without doubt eventually destroy the spirituality of any 
ministry. 

The book concern, which is by far the most productive source of 
income, is in many respects a very useful institution. The books 
circulated by it we regard as in general well calculated to promote 
the cause of piety. It is managed in the city of New- York, by an 
editor and general book steward, an assistant editor and general 
book steward, an editor and assistant editor of the Christian Advo- 
cate, all of whom are chosen from among the travelling preachers- 
no local preacher being eligible. (P. 181, &c.) Every Methodist 
itinerant is, ex officio, a book agent, having an actual interest in his 
sales ; as the fund resulting from them is one of the sources whence 
his salary is derived — See Methodist Discipline, sup. cit. part 2. 
sect. 3. 5. 6. p. 170 — 189, et passim, also Economy of Methodism; p. 
16. and Religious Intelligencer for 1S23, p. 603—606. 

'Loretz Ratis Discipline Unitatis Fratrum. 
9 



194 OF BAPTISM. 

Canon 40. The bishop shall have the superintendence 
over the property of the church. For as the precious 
souls of men are committed to him, much more must he 
have the disposal of the funds of the church, in order 
that he may arrange all things without hindrance, and 
that he may in the fear of the Lord, and in all honesty, 
through the presbyters and deacons assist the poor. He 
may also if necessary, take what maybe requisite for his 
own actual necessities, and for such strange brethren as 
may have come as visitants ; and in these things it is not 
necessary that any one should suffer want. The law of 
God has ordered that they who serve at the altar should 
live of the altar; as also no soldier will go to war against 
an enemy at his own cost. 1 



CHAPTER XV. 
OF BAPTISM. 

ART. IX. OF BAPTISM. 

Concerning baptism our churches teach, that it 
is a necessary ordinance, that it is a means of grace, 
and ought to be administered also to children, who 
are thereby dedicated to God and received into his 
favour. 2 

The blessed Saviour instituted several positive ordi- 
nances, of perpetual standing in his church, which are 

'Roessler's Bibliotheck der Kirchenvaetrr, vol. IV. p. 232. 242. 

2 The Latin copy reads " quod sit necessarius ad salutem ;" but as 
this phrase lt ad salutem'" is omitted in the German, it is not re- 
tained in thiB version. 



NATURE OF CHRISTIAN BAPTISM. 195 

usually designated by the terra sacraments ; a word not 
found in scripture, and variously understood by different 
writers. 1 There has been much dispute about the num- 
ber of the sacraments ; but as this will depend entirely 
on the definition of the term which may be adopted, the 
controveisy amounts to mere logomachy. The Catholic 
church adopts seven sacraments, Baptism, Confirmation, 
the Lord's Supper, Penance, Extreme unction, Orders, 
and Matrimony; the Lutheran and other protestant 
churches receive only two, Baptism and the Lord's Sup- 
per. "A sacrament ," says Dr. Mosheim, "is an ordi- 
nance appointed of God, by which the benefits pur- 
chased by the Saviour are not only symbolically repre- 
sented to the senses, but spiritual blessing is also 
actually conferred on those who faithfully use them." 
That the sacraments do symbolically represent some of 
the most important truths of the Christian religion, nay, 
that they represent them in a more forcible and striking 
manner than ordinary language could do, is admitted ; 
hence, as divine truth is the grand means of grace ap- 
pointed by God, it cannot be consistently denied, that the 
sacraments are also means, no less than seals of grace. 
The importance of the sacraments in working out our 
salvation, is necessarily involved in their divine appoint- 
ment. But that their observance is of far less moment, 
than that of the moral precepts of the gospel, is evident 
not only from the explicit declaration of the apostle Paul 2 
and from the fact that the Saviour inculcated the latter 
with far greater frequency, but even from the nature of 
the case. Those christians therefore certainly err, who 
spend the major part of their time in preaching these 

'The following are the principal significations which the word sa- 
crament has borne : a) a military oath ; b) a mystery — thus it is used 
by the vulgate translation for /uuctth^iov' in Eph. 5: 32. 1 Cor. 15: 
51. c) the oath by which Christians bind themselves in the Eucha- 
rist and at baptism. In this sense Pliny uses it, Epist. 97. d) An 
external ceremony or religious rite, having a spiritual or symbolical 
reference to something unseen. Tertul. and Augustine. 

2 1 Cor. 1: 14. I thank God that I baptized none of you but 
Crispus and Gaius. 



196 OF BAPTISM. 

outward rites, and thus necessarily neglect the weightier 
matters of the law. 

Baptism. 

The prominent aspects of this subject may be referred 
to the following heads: the nature, the advantages, the 
subjects and the mode of baptism. 

I. Its Nature. 

1. It is of divine appointment. In communicating to 
men a revelation of his will, it has pleased our heavenly 
Father not only to select as its vehicle the ordinary lan- 
guage of men ; but also, on some occasions, to avail him- 
self of such innocent and reasonable customs, as he found 
existing among them, and adapted forcibly to convey or 
illustrate his doctrines. This appears to have been the 
case in the selection of baptism ; as the initiatory ordi- 
nance of the New Testament church. The classical 
reader need not be informed, that various lustrations were 
customary among the heathen nations of antiquity before 
the time of Christ. The Egyptian priests, also, were 
required often to purify themselves with water. It was 
by the ceremony of baptism, that the Essenes, a Jewish 
sect of rigid principles, admitted members to their asso- 
ciation ; and there is very strong evidence, amounting 
almost to moral certainty, that the custom of proselyte 
baptism, 1 that is, of baptizing those heathen, who were 
admitted to#he Jewish church, which is known to have 
generally prevailed among the Jews about a hundred 
years after the crucifixion, had been extensively practised 
even before the time of our Saviour. John the baptist 
baptized his followers, as did some of the disciples of 
our Lord, even before he had formally instituted this rile 
as the initiatory ordinance of his church ; 2 and the Jews 
certainly expected, that the Messiah would practise bap- 

] The practice may have originated from the ablutions prescribed 
Gen. 35: 2. Ex. 19: 10. Lev. 13;— 15. 
2 John 4: 1. 2. 



IMPORT OF BAPTISM. 197 

tism. 1 It is evident, therefore, that in adopting this rite 
as the initiatory ordinance of the New Testament church, 
he chose a rite, which had been familiar to both Jews 
and Gentiles, and was well understood by them as a 
symbolic exhibition of moral purification, and as a means 
of admitting members to a religious association. Nor 
does the fact, that the Saviour selected a rite, which had 
been customary and well understood, divest that rite, 
when thus adopted, of divine authority; any more than 
the fact of his having 1 delivered his doctrines in the cus- 
tomary and well understood language of his age, deprives 
his revelation of similar character. 

That the Lord Jesus did appoint baptism in his church 
we are explicitly taught by the evangelists: 2 "Go ye, 
therefore" said he, just before his ascension to heaven, 
" and make 3 disciples of all nations, baptizing them in 
the name of the Father, and of the Son, and of the 
Holy Ghost ; teaching them to observe all things what- 
soever I have commanded you; and lo, I am with you 
ahcay even unto the end of the world. These words 
contain a general command to make disciples of all na- 
tions, and two specific directions how it is to be accom- 
plished; a) by baptizing them in the name of the triune 
God, and b) teaching them to observe whatsoever he had 
commanded. By the former, they are to be trained up 
as worthy followers of their divine Master. Baptism is, 
therefore, a duty obligatory upon all, who have an oppor- 
tunity of receiving it; and upon them alone. The ir- 

1 John 1: 25. And they asked him and said unto him, why bap- 
tizest thou then, if thou be not the Messiah, nor Elias, nor that 
prophet? 

2 AIatth. 28: 19. 20. Mark 16: 16: And he said unto them : go 
ye into all the world and preach the gospel to every (rational) crea- 
ture ; he that believeth and is baptized shall be saved ; but he that 
believeth not shall be damned. John 3: 5. Except a man be born 
ao-ain, of water and of the Spirit, he cannot enter into the kingdom 
of God. 

b The common version is here evidently incorrect. — The word 
fjtaBhTwa-ATi is derived from fjtuBnnns a disciple, and signifies " to 
make disciples." This version, which we find even in the Peschito 
or Syriac version of the second century, is now acknowledged to be 
correct by all respectable critics. 



■ 



198 IMPORT OF BAPTISM. 

regular practice of lay baptism was introduced into the 
church in consequence of the superstitious and unscrip- 
tural notion of the absolute and unconditional necessity 
of baptism to salvation. 

2. The essential constituents of Christian baptism 
are, that water be applied to a suitable subject, by an au- 
thorized minister of Christ, in the name of the triune 
God. a) Water was wisely selected, because it is every 
where found, and well adapted to express the significa- 
tion of this ordinance 1 and the obligations of its subjects. 2 
The question, whether in a case of absolute necessity, 
milk or wine, or sand might be used, must be answered 
in the negative, b) It must be applied to a suitable sub- 
ject, not to a bell, or organ, or any other inanimate 
object; but to a sane human being, c) It must be ap- 
plied by an authorized person. The Saviour intrusted 
the duty of baptizing to the same persons who were to 
"teach," that is, to the ministers of his gospel. And d) 
The water must be applied in the name of the triune 
Cod. Hence the baptism of Socinians, who do not use 
the name of the Trinity, is not Christian baptism. 

3. The Import of Baptism. This is, a) Symbolic. 
It figuratively represents the process of spiritual purifica- 
tion, and thus 1. implies that natural depravity, of which 
we need to be cleansed: 2. teaches the remedial nature 
of the New Testament church, which prescribes the 
means of purification: and 3. the influences of the Holy 
Spirit, which accompany these means. 

The influence of baptism is also, b) Initiatory. This 
is explicitly taught by the Saviour, when he says, "make 
disciples of all nations (by) baptizing" and teaching them, 
&c. It was moreover, viewed in this light by the Jews 
generally, and by the Essenes, before it was appointed 

1 Acts 22: 16. And now why tarriest thou ? arise and be baptized, 
and wash away thy sins, calling on the name of the Lord. Eph. 5: 
26. That he might sanctify and cleanse it with the washing of 
water, by the word. 

2 Heb. 16: 22. Let us draw near with a true heart, in full assu- 
rance of faith, having our hearts sprinkled from an evil conscience, 
and our bodies washed with pure water. Eph. 5. 26. 



IMPORT OF BAPTISM. 199 

by the Saviour ; and it has uniformly been so consi- 
dered by Christians from the days of the apostles. Bap- 
tism is, therefore, that ordinance by which alone men 
can be admitted into the visible church of Christ. 

The initiatory character of baptism has indeed of late 
been called in question by several respectable theolo- 
gians, 1 who contend that the children of believers are 
members of the visible church by virtue of the Abra- 
hamic covenant, prior to their baptism. These writers 
prefer to call baptism the public recognition of the pre- 
vious membership of its subject in the visible church. 
This view we are constrained after an examination of the 
arguments alleged in its favour, to reject. It appears to 
arise from a confusion of the Abrahamic covenant with 
the visible, and sometimes with the invisible or true 
church. 

The Abrahamic coven-ant or economy, is a reiteration 
of the covenant of grace, made by God with Abraham, 
or rather published by God to him for himself and his 
descendants, and after the advent of Christ, for all others 
of every nation whom the gospel call should reach. 
"For, the promise, says Peter, 2 is unto you, and to your 
children, and to all that are afar off, even as many as the 
Lord our God shall call." In the terms of this covenant 
are evidently embraced, the Jews with their children, and 
also after the coming of Christ, all others to whom the 
gospel is preached together with their children. The 
visible church is a visible society, established by God for 
the visible administration of the instructions, ordinances 
and discipline prescribed by him in the Abrahamic and 
different other developements of the covenant of grace. 
To this visible society or church, must belong all those 
who have pledged themselves for the performance of the 
duties prescribed for its members, who are actually en- 
gaged in their performance, and have been admitted in 

! Dr. B. Kurtz's excellent work on, The Necessity and Advantages 
of Infant Baptism, which we cordially recommend to Christians of 
all denominations. 

2 Acts 2: 29. 



200 IMPORT OF BAPTISM. 

the prescribed form, if any has been enjoined. But if 
any form or rite of initiation has been prescribed which 
in its nature is also applicable to children who cannot yet 
pledge themselves, nor perform the duties prescribed for 
adults; then children also who have received this initia- 
tory rite, are likewise embraced in the visible church. 

That the church of Christ, as a visible society must 
have some mode of admitting members, is generally con- 
ceded. This mode must be either the requisition of a 
spiritual qualification, or the performance of a visible rite. 
It cannot be the spiritual requisition, else many who have 
passed their whole life, in the visible church, and par- 
taken of all its ordinances, are not members of it, for 
want of the spiritual qualification. As the form of initia- 
tion must be a visible act, what can it be ? Not the act 
or habit of attending public worship; for many who do 
this are confessedly not members. Not the act of making 
a public avowal of religion; for this is not possible in the 
case of infant members. Not the celebration of the 
eucharist, for this is required to be often repeated by 
christians, whilst an initiatory rite from its very nature 
must not be repeated by the same subject. It follows 
therefore that it must be baptism, which has been regard- 
ed as initiatory from the earliest ages of Christianity. 
This rite is wisely adapted to the purposes of initiation. 
According to the New Testament, it is to be performed 
but once ; whilst its symbolic character would require its 
repetition like the purifications of the Jews, if it were 
not that its initiatory character forbids it. In accordance 
with these views we find the Saviour requires baptism 
when directing his followers to go and make disciples of 
all nations, evidently regarding it as the initiatory rite ;* 
and the practice and requisition of the apostles fully 
accords with his example. 2 

This view of baptism as an initiatory rite seems to be 
placed beyond doubt by the apostle Paul in 1 Cor. 1:13. 

l Go ye and make disciples of all nations, baptizing, &c. Mark 
16: 15. 16. 
2 Acts 2: 38—41. 8: 12. 36. 10: 48. 16: 15. 33. 19: 5. 



IMPORT OF BAPTISM. 201 

when speaking against divisions or sects in the church. 
He says that if he had baptized any persons in his own 
name, he would thereby have represented himself as the 
head of a sect, and they be obligated to him as their 
head ; but as they were baptized into the name of Christ, 
they were thereby united to his (Christ's) church, evi- 
dently implying that baptism is the ordinance of initiation 
or adhesion to the church. 

From these positions it follows, a) that the children of 
Jewish parents were embraced in the Abrahamic cove- 
nant before circumcision, but not in the visible church, 
b) That the children of professing christians are included 
in the Abrahamic covenant by virtue of the terms of said 
covenant, prior to baptism, but not that they are mem- 
bers of the visible church, c) That the children of pro- 
fessing Jews were and of Christians are entitled to mem- 
bership, that is, possess all the qualifications required by- 
God, and are intended to be admitted ; but that their 
actual admission is made by baptism under the new, as 
it was by circumcision under the old dispensation. 1 

The third import of baptism is c) federal. By this 
ordinance we enter into a solemn covenant with our 
God, 2 as did the Jews by circumcision. 

4. To the foregoing prescribed constituents of baptism, 
various unauthorized additions were made. Such was 
the superstitious ceremony of exorcism., by which the 
priest designed to expel the evil spirit from the candidate 
for baptism, prior to the administration of the ordinance. 

Owing to the frequent persecutions of the early Chris- 
tians, baptism was, even in the second century, performed 

j The argument derived from the passage where it is said that 
any person who is " not circumcised shall be cut off from my peo- 
ple," implying that they had belonged to it, does not apply to in- 
fants, because though manchild is mentioned in the English context 
it is a mistaken translation, the Hebrew word being "w? (zachar) 
male. The same word is found in the passage translated " male 
and female created he them." In the case of adults it means that 
if they neglect circumcision, they shall be cut off from all social 
and religious intercourse with the Jewish people, &c. 

2 1 Pet. 3: 21. The answer of a good conscience (s.ts^t;^* stipu- 
lation or profession). Gal. 3: 16. 18. Gen. 17: 7. 

9* 



202 SUBJECTS OF BAPTISM. 

in the presence of witnesses termed sponsors, who, in 
case of necessity, might attest the fact, and, if requisite, 
provide for the religious education of the baptized. 
These sponsors were still unnecessary ; because the 
church record ought to attest the baptism, and it is 
always the duty of the church to provide for the reli- 
gious education of her orphan or destitute children. In 
the Lutheran church of America this custom is rapidly 
declining. Several synodical recommendations of its 
abandonment have been published to our churches, with 
the happiest results. 

IT. Subjects of Baptism, 

The next inquiry presenting itself is, Who are the 
proper subjects of baptism? 

I. The command of the Saviour, Go ye therefore and 
make disciples of all nations, baptizing them, &c. is 
general in its terms; and whilst it does not specifically 
mention either adults or infants, males or females, mani- 
festly embraces them all. It is admitted by all, that 

Adult believers are proper subjects of baptism ; those 
who having heard the gospel call, believe its representa- 
tions, an;>have resolved to accept the offers of mercy as 
presented in it. 

That the children of professing christians are also 
entitled to this ordinance, can, we think, easily be proved. 

We shall present the argument for infant baptism in 
its simplest, historical and exegelicul form. 

The language of the Saviour's precept being general, 
"baptize all nations," also includes iftfants; unless 
oilier texts can be folind declaring, that they shall be de- 
barred from the privilege, or unless the circumstances of 
the case naturally limit the words. But even the oppo- 
nents of infant baptism do not pretend to find any such 
passage in the sacred volume. And the circumstances, 
in which these words were uttered, instead of limiting 
their meaning, afford additional and incontestable, proof 
that the apostles and other Jews could not possibly have 
understood them as designed to exclude infants. For 



INFANT BAPTISM. 203 

a) They well knew, that God had expressly com- 
manded the admission of infants into his visible 
church; when he first made his covenant with Abraham, 
appointed circumcision as the initiatory rite, and deter- 
mined to whom it should be applied. 1 On this subject 
there never had been and never could be any doubt. 
The covenant was expressly extended to infants descend- 
ed from Abraham, to servants born in Jewish families, 
and to servants purchased with money. 

b) They well knew, that the covenant, which God 
thus made with their father Abraham, and on the basis of 
which infants were received into the visible church, was 
not a temporary one, soon to be abolished ; but that it 
was to remain in its essential features through all future 
generations, for an everlasting covenant ; God promis- 
ing to be a God unto them and to their seed after them, 2 
and requiring them to be his people. The same cove- 
nant was promulgated anew by Moses, as the covenant 
made with " Abraham ;" 3 and represented as the basis 
of that visible people of God, which should profess his 
name in all future generations. 

c) They knew too, that in accordance with these di- 
vine commands children had, for nearly two thousand 
years been invariably received into the church of GocL 

'Gen. 17: 10 — 14. This is my covenant which you shall keep 
between me and you, and thy seed after thee; Everyman child 
among you shall be ciicnmcised — and it shall be a token of the 
covenant betwixt me and you. And he that is eight days eld shall be 
circumcised among you, every man child in your generations ; he that 

is born in the house, or bought with money (*\OD, silver,) of any 
stranger, which is not of thy seed ; — and my covenant shall be in 
your rlesh for an everlasting covenant. 

2 Gen. 17: 7. To Abraham God said : " I will establish my cove- 
nant between me and thee and thy seed after thee in their genera- 
tions, for an everlasting covenant ; to be a God unto thee and to thy 
seed after thee." 

3 Deut. 29: 13 — 15. That he may establish them to-day for a 
people unto himself, and that he may be unto thee a God as he hath 
said unto thee, and as he hath sworn unto thy fathers ; to Abra- 
ham, to Isaac, and to Jacob : neither with you only do 1 make this 
covenant and this oath, — but also with him that is not here with lis 
this day. 



204 PEDOBAPTISM. 

Nor was this the case only with the children of Jewish 
parents. When individual proselytes were made, as was 
frequently done, both in Greece and at Rome, and when 
after the reign of Antiochus Epiphanes, whole nations, 
such as the ldumeans, Itureans, and Moabites professed 
Judaism, their children were also uniformly received. 
Various alterations had been made in the external cere- 
monials of worship, but nothing had been ordained chang- 
ing the nature of " the everlasting covenant," no one had 
during this long course of nearly twenty centuries, con- 
tended, that, God had excluded children from the privi- 
leges originally granted them, or that he would hereafter 
exclude them. They had therefore never heard and 
never expected to hear of a church of God, into which 
children were not received. Accordingly, when the Sa- 
viour uttered the general and unlimited command; go ye 
and make disciples of " all nations;'''' how could they 
possibly understand him by these general terms to convey 
a new and unheard of restriction, which was contrary to 
all their prepossessions, feelings, and opinions, and of 
which they could not know any thing, unless it had been 
explicitly communicated to them. 

d) The force of these circumstances is augmented by 
the fact, that baptism had been introduced among the 
Jews in connexion with circumcision as an initiatory 
rite, and was thus applied to infants. It has already been 
stated, that the Jews generally, and the Essenes in par- 
ticular, had prior to the Saviour's advent, been in the 
habit of receiving proselytes by baptism. But their own 
writers inform us that it was customary also to baptize 
the children of those who were thus received. 

The truth of their statement is confirmed by other 
testimony, which clearly establishes the fact, that infant 
baptism prevailed very generally among the Jews, at least 
as early as about a century after the crucifixion; and as 
it cannot well be believed that they had borrowed this 
practice from the Christians, whom they so inuch de- 



INFANT BAPTISM. 205 

tested and persecuted, 1 their own account is the more 
credible, that the custom of baptizing infant proselytes 
existed before the time of Christ. ' 

But let the Jewish authors on this subject speak for 
themselves. Maimonides, confessedly one of the most 
learned among all the Jewish writers, says : 2 " There are 
three things, by which the Israelites entered into cove- 
nant with God, circumcision, baptism and sacrifice. 
Baptism was practised ix the desert before the giv- 
ixg of the law. For God said to Moses, sanctify 
them to-day and to-morrow, and let them wash their 
clothes ." 

" The same practice also existed in later times : for 
circumcision, baptism and a voluntary offering were 
required of every Gentile, who assumed the vows and 
entered into the covenant to obey the law and to take 
refuge wider the wings of the divine majesty.'' 9 

As to the baptism of the children of proselytes, Jew- 
ish writers testify that it was the prevailing custom. 
''Children," says Rabbi Hona, 2 (Talmude Chetuboth, 
Perek 1.) "are baptized by direction of the Consistory." 
If a child have no father, but his mother desires that he 
should be received as a proselyte, he is baptized imme- 
diately, because without circumcision and baptism, no 

l In the Dissertat. Epicteti, published by Arian, a Greek histo- 
rian of the second century, the term, £z3x.uy.?;zg (baptized) signifies 
a Jewish proselyte. 

2 In his treatise called Issure Biah, Perek 13. Tria sunt, per quae 
foedus cum Deo inivit Israel, circumcisio, baptism us et sacrificium. 

Baptismo usi sunt in eremo ante datem legem : Jehova enim edix- 
it Mosi, sanctinces eos hodie, et eras, et la vent vestimentum suum, 
Ex. 19: 10. 

Ita etiam fit in temporis progressu. Circumcisio enim, et baptis- 
mus, et munus voluntarium requirebatur ab ethnico quocunque, cui 
erat in votis fcedus inire, sub alas divinae magestatis seipum obtegere, 
et legis jugum suscipere. 

2 Parvulum baptizant ex institnto consistorii. — Si pater ei non fue- 
rit, velit autem mater ut fiat proselytus, baptizatur actutum, quia 
citra circumcisum praeputium et Baptismum collatum, proselytus 
nullus fit.— Quod beneficium ei atque privilegium inde oriatur, 
quantumvis id totus ignoiet. — Traditione accepimus, collata fuisse 
privilegia hominibus eorum prorsus nesciis. 



206 INFANT BAPTISM. 

one can be a proselyte." " But what benefit," (says the 
Talmudic text) " can thence arise to him, as he is wholly 
ignorant of the act? Tradition informs us that privileges 
have been conferred on those who were ignorant of their 
nature." 

Moreover, Maimonides 1 says, If an Israelite finds a 
geniile boy or infant, and baptize him* — he is thencefor- 
ward regarded as a proselyte. 

Again, 2 < 4 If a woman be baptized whilst in a state of 
gravitation, and be received into the number of the pro- 
selytes, there is no necessity for baptizing her infant 
when it is born." 

" These and other testimonies, remarks the learned 
and excellent Dr. Lightfoot, render it morally certain that 
not only the baptism of adult proselytes, but also of their 
infants, was customary among the Jews before the time 
of John. They also demonstrate, why so little is said 
in the New Testament, concerning the mode and subjects 
of baptism ; namely, because baptism itself, and the cir- 
cumstances connected with it, were so perfectly well 
understood before." 3 

Under these circumstances it is evident, that the Jews 
could not possibly have understood the general language 
of our Saviour, as excluding children from baptism. On 
the contrary, as they knew, that God had explicitly re- 
quired the admission of children ; as they knew, that the 
covenant, by virtue of which they were received, extended 
to all generations ; as they knew, that children had been 
admitted from the time of Abraham till their day, a period 
of nearly two thousand years, and had never heard of a 
church from which they were excluded ; we are author- 
ized in laying down the following two positions as incon- 
testably evident ; a) That if the Saviour designed to 

J Si Israelita ethnicum parvulum, seu, infantem reperiat et reper- 
tnm — baptizet, ecce prosclytus continus evadit. 

2 S\ muiier, dum gravida fuerit, baptizetur, atque in proseJytornm 
numerum ascribatur, nihil opus erit infante, cum natus fueret, bap- 
tizato. 

3 See Lightfooti Opera, Tom. I. p. 390. 391. 392. edit Fanequer 
secund. 



INFANT BAPTISM. 207 

convey the idea of so novel and important an alteration 
as the exclusion of children would have been, he must 
necessarily have given an explicit statement on the 
subject. 

b) That, under these circumstances, an explicit com- 
mand for the continuance of infant membership, would 
have been as superfluous and unnatural as a similar 
precept for adult membership. Accordingly, the blessed 
Saviour, who is ever consistent with himself, uses lan- 
guage which, whilst it does not specify males, females or 
children, fairly embraces them all. 

The utmost that can reasonably be expected in this 
case is, that the Scriptures, whenever they do mention 
the subject of baptism, would use language consistent 
with its application to children as well as to adults. But 
the declarations of Scripture are not only consistent with 
infant baptism, there are passages which evidently imply 
this practice, and even some in which it is expressly 
stated, that on the profession of faith by the heads of 
families, they and their whole households were baptized. 

1. We begin with the testimony of our Saviour him- 
self, Mark 10: 14. "But when Jesus saw it, he was 
much displeased, and said unto them (the disciples), 
suffer the little children to come unto me, and forbid them 
not, for of such is the kingdom of God." It is w r ell 
known to those acquainted with the phraseology of the 
New Testament, that the expressions " kingdom of God" 
and " kingdom of heaven," 1 are familiarly used to desig- 
nate the church of God under the New Testament eco- 
nomy. Thus John the Baptist preached, saying, Repent 
ye, for the kingdom of heaven is at hand. It will not be 
supposed that heaven was literally descending to the 
earth and had almost, arrived amongst us ; but the Saviour 
evidently meant, that the time for remodeling his church 
into its new Testament form was at hand. Accordingly, 
in the above passage, his meaning evidently is : suffer 
these little children to come unto me and forbid them not, 
for of such also shall my church consist. Nor could he 



208 INFANT BAPTISM. 

have meant, " my church shall consist of such adults as 
have a childlike disposition;" for that would have been 
no reason for wishing actual children to be brought to 
him. 

2. The next passage is the declaration of Paul, 1 "The 
unbelieving husband is sanctified by the wife ; and the 
unbelieving wife is sanctified by the husband ; else were 
your children unclean," but noiv are they holy. It is 
admitted by all, that the word "holy" 2 has two generic 
significations in Scripture, consecrated or set apart to the 
service of God, and moral purity. In the former, which 
is its primary sense, it is applied to temples, cities, priest- 
hood, Jewish nation, &c. 3 Thus the term is applied to 
the Jewish nation in the midst of their corruption, and 
by some of the Rabbins, to their most profligate kings. 
Now, in the passage under consideration, the latter sig- 
nification is inapplicable, for what could be more absurd 
than the supposition that moral purity is propagated by 
natural generation? The former must therefore be its 
import, which moreover harmonizes fully with the con- 
text. The apostle is discussing the relation of marriage 
to the church, and supposes the following case. A Co- 
rinthian Christian might say: "I perceive that the chil- 
dren of my unbelieving neighbours are regarded as holy, 
that is, consecrated to God, received as belonging to the 
church, and my unbelieving neighbours and their chil- 
dren are declared unclean together, not belonging to the 
church or holy people of God : what is to become of 
my children? I indeed, am a believer, but my wife or 
my husband is an unbeliever: are my children to be re- 
garded as holy unto God, or not?" The apostle answers ; 
God has determined that the believing party shall so 
sanctify, or overrule the relation of the other to God, that 

M Cor. 7: 14. ^ym J^H^- 

4 Matth. 4: 5. The devil taketh him up into the holy city. 24: 
15. 27: 53. Acts 6: 13. 7: 33. Rom. 11: 16. Levit. 20: 26. Dan. 
8: 24. "And he shall destroy the mighty and the holy people." 
Matth. 7: 6. Give not that which is holy unto the dogs. Luke 2: 
23. "Every first born male shall be called holy to the Lord. 



FAMILY BAPTISM. 209 

their mutual children, by virtue of the right of the be- 
lieving party, shall be regarded as holy to God, that is, 
as belonging to his church or people. 

3. The declaration of Peter; 1 Repent and be baptized, 
every one of you, in the name of the Lord Jesus Christ, 
for the remission of sins, and ye shall receive the gift of 
the Holy Ghost — For the promise is (was given) to you 
and to your children and to all that are afar off, even as 
many as the Lord our God shall call (to a knowledge of 
the gospel). But was there any particular promise, known 
among the Jews as the promise? O yes! The son of 
Abraham will answer, " that promise which God made 
to father Abraham, that he would be a God to him and 
his seed after him, and that they should be his people 
forever: the promise of eternal life through the Saviour, 
the covenant on the basis of which we the Jewish peo- 
ple, both parents and children, are separated from other 
nations as the professing people of God. This is the 
promise, and we all understand what it means." Well, 
this promise, says Peter, is continued unto 3 ou now un- 
der the New Testament dispensation, as well as under 
the Old, and not to you only whom I am addressing, but 
also to your children, What can be plainer? 

4. But in addition to all this evidence, there are seve- 
ral instances in which the apostles baptized whole fami- 
lies, that is, according to the ordinary signification of the 
terms, both parents and children. 

a) The family of Lydia, Acts 16: 15. And when 
she (Lydia) was baptized and her household. 

b) The family of the jailor at Philippi. 16: 33. And 
he took them the same hour of the night and washed their 
stripes, and was baptized, he and all his, straightway. 

c) The family of Stephanas, 1 Cor. 1: 16. I (says 
Paul) baptized also the house of Stephanas. In refer- 
ence to all these cases it is to be observed ; first, that 
the terms used ''household" (oaw*) and " all his," are 
those, which, in the ordinary language of men, would 
be employed to designate whole families, that is, parents, 

J Acts 2: 38. 39. 



210 



FAMILY BAPTISM. 



together with their children, and such other minors as 
constituted a part of the family. The force of this evi- 
dence will be the more clearly understood from the fact 
that in all the histories of those churches, which reject 
infant baptism, not a single case occurs in which this 
phraseology is used. In short, it would be entirely un- 
natural for those who admitted only adults, to speak of bap- 
tizing certain parents, "and their families." Who ever 
heard of family baptisms, in the accounts published of the 
Baptist missionaries ? Secondly, it appears evident in the 
above scripture examples, that the faith of Lydia, of the 
jailer and of Stephanas, was the ground on which the 
family of each of them was baptized; otherwise it is 
unaccountable, that in no case the faith or profession of 
any others of the family is mentioned. But according 
to the rejectors of infant baptism, the faith of parents is 
not the ground for the administration of this ordinance to 
any but themselves. The language of scripture is, there- 
fore, in this respect also, inconsistent with their views, 
and evidently implies pedobaptism. 

The above historico-exegetical view of this disputed 
subject seems to us perfectly conclusive. There are 
however others of perhaps equal strength. 

II. The propriety of infant baptism may be proved 
from the essential unity of the church of God in the 
Old and New Testament dispensation. The argument 
maybe stated thus: Jin ordinance ivhich God himself 
appointed in his church, and ivhich lie never revoked, 
we have no right to reject ; 

But God did confessedly appoint infant membership 
in his church, and did never revoke it ; 

Therefore, we have no right to reject it. 

The first of these propositions (the major) is admitted 
by all. When God first appointed circumcision as the 
badge of external membership, he also expressly com- 
manded its application to infants on the eighth day. 1 Nor 

^en. 17: 12. And he that is eight days old shall he circumcised 
among you, every man child in your generations ; he that is born in 
the house, or bought with money of any stranger, who is not of thy 
seed. 



UNITY OF THE OLD AND NEW TEST. CHURCH. 211 

is it pretended that God ever revoked this ordinance, for 
not a syllable of such an import is contained in the Bi- 
ble. But it is contended that the Old and New Testament 
church is totally distinct, and that the old was torn down, 
aud an entirely new church erected in its stead ; so that 
if infant membership were intended to be retained, it 
must needs be commanded anew. The New Testament, 
however, teaches a different doctrine, representing the 
Christian church as built on the Jewish, as being only 
the more perfect and complete economy of the one church 
of God. "Think not," says the blessed Saviour, "that 
I am come to destroy the law, or the prophets; I am not 
come to destroy, but to fulfil ;" or rather, to make perfect, 
(?rh;i^TcLi to complete). 1 The apostle Paul, also speaking 
of the future restoration of the Jews, says: 2 " They also, 
if they abide not still in unbelief, shall be graffed in : for 
God is able to grafT them in again. For if thou (gen- 
tile) wert cut out of the olive tree, that is wild by nature 
(heathenism); and wert graffed contrary to nature, into a 
good olive tree (the Jewish church) ; how much more 
shall these (Jews), who are the natural branches, be 
graffed into their own olive tree" (church)? The olive 
tree here must signify the Jews, either as a nation or a 
religious community, a church of God. It cannot mean 
the former, for the gentiles never were graffed on the 
Jewish nation. It must then mean the church. Now 
the apostle teaches, that the Jews were cut off from this 
church by unbelief, and the gentiles received or graffed 
into it; and in the fulness of time the Jews shall again 
be received into their own church, or olive tree, which 
must therefore be still standing; that is, the Christian 
and Jewish churches are essentially one and the same 
church. When therefore an ordinance is once estab- 
lished in it, it remains in force until revoked by God. 
Hence, as infant membership has confessedly not been 
revoked by God, our conclusion irresistibly follows, that 
we are not at liberty to reject it. 

III. A third argument for infant membership may be 

^Iatth. 5: 17. 2 Rom. 11: 23. 24. 



?12 PEDOBAPTISM. 

deduced from the fact, that the reason which led to its 
appointment, under the Old Testament dispensation, ex- 
ists with equal force under the New. That reason doubt- 
less was, the peculiar necessity of children to be in- 
structed, and consequent propriety of placing them under 
the religious direction of parents and of the church. No 
instance can be specified, in which an ordinance of the 
Old Testament was abolished, if it was equally necessary 
in the New, unless a substitute was appointed. Here no 
substitute is pretended, and yet the reason for the origi- 
nal rite remains undiminished. The appointment itself 
therefore remains in force until revoked. 

IV. Another argument for infant membership is de- 
rived from the fact, that the New Testament speaks of 
children, just as the Old does, when they certainly were 
members : that is, they are represented as candidates for 
eternal glory, to be trained up by Christian instruction ; 
and numerous directions are given, how to rear them in 
the nurture and admonition of the Lord. 1 

V. Another argument may be derived from the acknow- 
ledged circumstance, that baptism has come in the place 
of circumcision, that is was appointed to accomplish the 
same general ends, to be an initiatory ordinance into 
God's church and to represent moral purification. Now 
as baptism has evidently been substituted instead of cir- 
cumcision, it is reasonable to suppose that its application 
is at least equally general, since no restriction is found 
in scripture. 

But here, the opponents of pedobaptism would reply, 
such a restriction does really exist. Faith is often con- 
nected with baptism, and hence, say they, we may infer, 
that as baptism is a seal of faith, it cannot with propriety 
be administered to those who are unable to believe, as is 
the case with children. It is admitted that faith is in some 
passages connected with this ordinance, and 'therefore is 
necessary to all those who are capable of exercising it. 
But precisely the same was also the case with circum- 
cision: Abraham "received the sign of circumcision as 
a seal of the righteousness of the faith which he had, yet 

*Eph. 6: 1—4. Col. 3: 21. 



TESTIMONY OF THE CHRISTIAN FATHERS. 213 

being wicircumcised." 1 But, because circumcision re- 
quired previous faith in adults, was it therefore inappli- 
cable to children ? Here then God himself teaches us, 
that the requisition in an adult, of a qualification of which 
children are incapable, is no proof that children shall be 
excluded from an ordinance of his church. How then 
should w r e venture, for such a reason, condemned by God 
himself, to deny baptism to children ? It is a dictate of 
common sense, which all men observe, and the opponents 
of pedobaptism also, in all cases except this, that any 
passage of scripture requiring a qualification or action of 
which children are incapable, is intended to be applied 
only to adults. Thus, when the apostle says, "If any 
will not work, neither shall he eat;" do they infer, that 
as children cannot work, they shall be starved ? When 
the Saviour utters these solemn words, M he that believ- 
ed! not shall be damned," does the opponent say, chil- 
dren cannot believe, therefore they must be damned ? 
No, he rationally affirms, "Children cannot work, or be- 
lieve, and yet their inability to perform these requisites 
must not exclude them either from eating or from salva- 
tion." And, for the same reason, we add, their inability 
to believe forms no barrier to their baptism. 

VI. Again, still additional proof in favor of the apos- 
tolic practice of infant baptism, is found in the fact that 
not the least allusion is contained in the whole New Tes- 
tament to that peculiar class of persons, which would 
have been formed by the postponement of baptism till 
the years of maturity, namely the unbaptized offspring 
of believing parents. This class would by birth be 
within the visible church, and yet by the denial of its 
initiatory ordinance, be without it. In a few years this 
would constitute a numerous and important part of the 
audience in every church, on whom the duty of publicly 
professing Christ by baptism would naturally be incul- 
cated. As the instructions of the apostolic epistles in- 
clude specific precepts for old men, old women, young 
men, young women, parents, children, servants, masters, 

'Rom. 4: 11. 



214 TESTIMONY OF THE CHRISTIAN FATHERS. 

rich, poor, &e. it would seem unaccountable that the pe- 
culiar relations and duties of this supposed class should 
have been forgotten, if it had really existed. On the 
contrary it is evident that if it had existed, it must have 
been adverted to ; but it is not adverted to, therefore it 
did not exist. See Ephes. 6: 1 — 4. 

VII. And, if assuming the present existence of infant 
baptism, which of course will not be denied, we con- 
template the possible modes of its introduction, we are 
unavoidably led to the same conclusion. It will be ad- 
mitted, that the practice of applying baptism to infants of 
believers, was introduced either by the apostles them- 
selves, when they instituted the rite, or by some other 
person since that time. But we have no account in any 
author sacred or profane of its having been introduced 
since the apostolic age. On the contrary all the most 
ancient writers, who mention this custom at all, represent 
it as the prevailing practice of the church in their day, 
and the early Christian Fathers represent it as a univer- 
sal custom. We can thus trace it through the fourth, 
the third, and even the second century, till the age of 
Justin Martyr, who was born at the time of the apostle 
John's death. On the contrary, no society nor even in- 
dividual can be found in the first 400 years after Christ, 
who denied the propriety of it. It follows then, that as 
we have not any evidence of its having been introduced 
since the days of the apostles, it was introduced by them 
as a part of the original rite; and is exemplified in those 
household baptisms of Lydia, the jailor and others, men- 
tioned in the N. Testament. 

Justin Martyr, who was born about the time of St. 
John's death, says in his Apology, that among the mem- 
bers of the church in his day, " there were many of hoth 
sexes, some sixty, and some seventy years old, who were 
made disciples to Christ in their infancy. 91 . The word 
which he uses, — (ep&fareuQurAv} — is the very one used by 
the Saviour in his commission; " Go ye, and make dis- 
ciples of all nations." It is evident, therefore, that Jus- 
tin Martyr regarded the command of the Saviour as ap- 
plicable to children. 



TESTIMONY OF THE CHRISTIAN FATHERS. 215 

Irenseus, a pupil of Polycarp, who was a disciple of 
John, was born about the close of the first century, and 
uses the following language: 1 "Christ came to save all 
those persons who by him are born again unto God, 
(renascuntur) infants and little ones ; boys, youths, and 
elder persons." Now, it is certain, 2 that the word re- 
nasci (to be regenerated or born again) in the writings of 
Justin, Irenoeus, and other early fathers, signifies bap- 
tism; so that none but baptized persons were ever termed 
" regenerate' 1 by them. 

The testimony of Origen is also very explicit and im- 
portant. He was born only eighty-five years after St. 
John's death, w r as a very learned man, descended of 
Christian parents, and knew the customs of the Chris- 
tian church in his and the preceding age, as well as any 
man living. He says, There was a tradition in the 
church, received from the apostles, that children also 
ought to be baptized. For those to whom the divine 
mysteries were entrusted, well knew, that the contami- 
nations of sin were really found in all, which ought to 
be removed by water and the Spirit. 3 

In the middle of the third century, the time when Cy- 
prian flourished, there was a dispute whether baptism 
should always be deferred to the eighth day, in allusion 
to circumcision, or might be performed earlier. It. was 
referred to a council of bishops at Carthage in Africa, 
who (sixty-six in number) unanimously decided against 
deferring infant baptism ; but the propriety of the admin- 
istration of the rite itself to infants was not disputed at 
all. 

Augustine says : " The whole church practises infant 
baptism ; it was not instituted by councils but was al- 
ways in use, 1 '' and states that he never heard of any 
person either in the church or among the heretics, who 
denied the propriety of baptizing infants. 

'Contra Haereses, L. II. ch. 22. sec. 4. 
2 See Storr's Biblical Theology, Vol. II. p. 304, 
3 See his comment, on Epist. to the Romans, 6: 5 — 7. Tom. III. 
fol. 178. Paris 1512. 



216 TESTIMONY OF GENERAL HISTORY. 

And Pdagius, who was cotemporary with Augustine, 
and travelled in England, France, Italy, Africa and Pales- 
tine, though the denial of infant baptism would have fa- 
vored his doctrinal errors, strenuously maintained, " that 
he never heard of any one, even the most impious here- 
tic, who asserted, that infants are not to be baptized." Is 
it probable that after travelling through all these countries, 
he would have remained ignorant of the fact, if there had 
existed any church which denied the propriety of this 
rite ? 

It is thus evident, that " during the first four hundred 
years from the formation of the Christian church, neither 
any society of men, nor any individual, denied the law- 
fulness of baptizing infants. Tertullian only urged some 
delay in the baptism of infants, and that not in all cases. 
And Gregory only deferred it perhaps to his own chil- 
dren. In the next seven hundred years there was not a 
society nor an individual, who even pleaded its delay, 
much less any who denied the right or duty of infant 
baptism. In the year 1120 one sect rejected infant bap- 
tism, but it was opposed by the other churches as hereti- 
cal, and soon came to nothing. From that time no one 
opposed the baptism of infants until the year 1522; since 
which period, also, the great body of the Christian church 
has continued to practise infant baptism." 1 

III. The mode of applying water in Baptism. 

The controversy on this subject has always been re- 
garded by the most enlightened divines, including Luther, 
Melancthon, and Chemnitz, as one of comparatively in- 
ferior importance. It has no connexion with the ques- 
tion of infant baptism ; because churches which baptize 
by immersion, may and often do practise infant baptism 
(the Greek church) ; and those, who baptize "by affusion 
or aspersion, may confine the ordinance to adults. The 
Augsburg Confession, therefore, whilst it distinctly en- 

] See Lutheran Catechism, published by the General Synod, p. 19. 
20. 



SCRIPTURE MEANING OF THE WORD BAPTIZE. 217 

joins the baptism of infants, specifies nothing as to the 
mode of applying the water. The question in dispute 
is not whether baptism by immersion is valid; this is 
admitted, though that mode is thought less suitable to a 
refined sense of moral feeling than the other, especially 
in countries where public bathing is unusual, and famili- 
arity with its accompanying scenes has not divested them 
of their indelicacy. But the question is, whether im- 
mersion is enjoined in scripture, and consequently is one 
essential part of baptism, so that without it no baptism 
is valid, though it contain every other requisite. On this 
subject the Lutheran church has always agreed with the 
great majority of Christian denominations, in maintain- 
ing the negative, and in regarding the quantity of water 
employed in baptism, as well as the mode of exhibiting 
it, not essential to the validity of the ordinance. The 
argument may be briefly slated thus : 

No circumstances can be necessary to the validity of 
a divine ordinance, excepting those which God has com- 
manded in his word: 

But God has not commanded immersion in his word; 

Therefore, it is not necessary to the validity of the 
ordinance of baptism. 

The first of these propositions is admitted by all Pro- 
testant denominations : and cannot be denied by any one 
who does not hold the following absurd positions, a) That 
the word of God is an insufficient guide for man, b) That 
uninspired men may add to this revelation, and c) That 
whatever any uninspired men may choose to add, ail 
other men must subsequently observe on pain of eternal 
perdition. The second proposition, therefore, alone needs 
investigation; namely, "that God has not commanded 
immersion in his word." 

1. The friends of immersion do not contend, that there 
is any specific command ; but allege, that the word " bap- 
tize" itself does in the New Testament Greek, necessa- 
rily imply immersion. The fallacy of this opinion is 
evident from all the passages, in which the word is used 
in such a way as to throw light on its precise meaning. 

a) Heb. 9: 10. Which the (Jewish service) stood 
10 



218 SCRIPTURE MEANING OF THE WORD BAPTIZE. 

(consisted in meats and drinks and diverse baptisms (y2*?r- 
t/cT^c;?.) A reference to the Old Testament, 1 where these 
baptisms, or, as our English version renders it, washings, 
are described, proves that they were performed by sprink- 
ling and pouring; but it is not mentioned in a single 
case, that the object must be put under the water. 

b) Mark 7: 3. " And when they (the Pharisees) come 
from the market, except they wash (baptize themselves) 
they eat not:" Now it certainly was the custom of the 
Jews to wash their hands before eating, but what author 
ever contended that they entirely immersed themselves 
in water before every meal ? Yet this application of 
water to a very small part of the body is called baptism. 
c) Again; " and many other things there be, which they 
have received to hold, as the baptisms of cups and pots, 
brazen vessels and of tables, (beds, couches, jcmm.*') The 
cups and pots might indeed be immersed in water, yet of 
this we are not certain. But will it be contended, that 
the beds or couches were carried to some often distant 
river to be immersed? or that every pharisee had a cis- 
tern provided in his yard for this purpose ? Luke 11: 38. 
It is therefore evident that many of the purifications, 
termed baptisms in the New Testament, were certainly 
performed by sprinkling, and (as in the case of the tables) 
by pouring; whilst it is not certain that they were per- 
formed by immersion in a single case. Hence there is 
much more scripture authority for sprinkling and pour- 
ing, than for immersion. 

2. -Nor do the circumstances, related in the New Tes- 
tament as attendant on baptism, prove the practice of 
immersion. 

a) The baptism of the three thousand converts, 2 on 
the day of Pentecost, was performed at Jerusalem, where 
there was no river or creek; at a time, when it was sum- 

^umb. 19. 18. And a clean person shall take a hyssop, and dip 
it in water, and sprinkle it upon the tent, and upon all the vessels, 
and upon the persons that were there, and upon him that touched a 
bone, or one slain, or one dead, or a grave, &c. So also verse 4. 
13. 19. 20. 21. 

*Acts 2. 



IMMERSION NOT COMMANDED IN SCRIPTURE. 219 

mer in Judea (close of March,) and rains were scarce, 
and the brook Kedron dry, and nothing remained near 
Jerusalem but the single pool of Siloam. How could 
the apostles, under these circumstances, have found places 
to baptize such a multitude in one day by immersion? 
Suppose, that the apostles went into the pool alternately, 
relieving each other, and one was constantly engaged in 
the act of baptizing, it is utterly impossible, that the three 
thousand could have been baptized in a day. But a 
large part of the day had elapsed before the baptisms 
began : the effusion of the Holy Spirit, their preaching 
to persons from different countries, in their own lan- 
guages, the accusations against the apostles, Peter's de» 
fence from the scriptures, the convictions of multitudes 
and their inquiries what they must do to be saved, — all 
these things had occurred beforehand, so that, at earliest, 
the work of baptizing did not begin before noon. Ad- 
mitting that the six remaining hours of the day were all 
devoted to this business, and that by frequent changes 
one of the twelve was incessantly in the act of baptizing^ 
he would have to baptize five hundred persons in one 
hour, or eight every minute! Or suppose, what is indeed 
very improbable, and contrary to the tenour of the nar- 
rative of Lake, that when the work of baptizing had 
been resolved on, the apostles divided the whole multi- 
tude into twelve equal parts, and each one, at the head of 
his division, marching straightway in quest of some bath- 
house or cistern, all spent the remainder of the day labo- 
riously engaged in this work; would it not still be. impos- 
sible that they should have baptized that number? An 
hour at least would be consumed in dividing the multi- 
tude and inquiring for the baths, in repairing to them and 
placing them in order. Can it be believed, that each 
apostle could have baptized two hundred and fifty in 
five hours, averaging very nearly one for every minute 
of the whole time, even if they were all standing naked, 
ready to leap in as soon as the apostle could lay his hands 
on them. But surely it will not be contended that all 
these persons of different sexes bathed naked in each 
other's presence. Yet where could the three thousand 



220 THE BAPTISM OF THE JAILER* 

suddenly have found bathing dresses? And to bathe with 
their ordinary clothes on would have been certain disease 
or death to multitudes of them. Is it not infinitely more 
reasonable to believe, that the multitudes remained to* 
o-ether, and after having been baptized by sprinkling ac- 
cording to the Jewish custom (Numb. 19: 18) which 
could have been done in less than an hour, continued to 
listen to the words of eternal life? 

b) The language of Peter, when he baptized the Gen- 
tiles at the house of Cornelius, does not favour immer- 
sion. When they believed and received the Holy Ghost* 
Peter said, " Can any man forbid ivater, that these 
should not be baptized?" that is, forbid water to be 
brought. Had he intended to baptize them by immer- 
sion it would have been much more natural for him to 
say, "Can any man forbid us to go out to the water, and 
baptize these." 

c) The circumstances of the jailer's baptism, Acts 16: 

19 39, imply that he was not baptized by immersion. 

He was baptized in the night, when it would have been 
very inconvenient to go to a suitable place for immersion. 
The rite was evidently performed in the principal room 
of the prison ; for nothing is said of their leaving the 
house, we are only told that they had been thrust into 
the dungeon or inner prison, and that they were brought 
out of that apartment to where the family of the jailer 
were, whom they taught. And when he professed his 
faith, we are told he was baptized immediately, not, he 
immediately started off with his family and with Paul 
and Silas, in the night, to a suitable place to be immersed. 

d) Matth. 3: 16. When Jesus was baptized of John 
in the Jordan, "he went up straightway out of the wa- 
ter:" and Acts 8: 38, "They (the Ethiopian eunuch and 
Philip) went down both into the water and he baptized 
him." In these passages the prepositions vi and a&» f 
may with equal propriety be rendered to and from. 
Thus the former is translated in John's gospel, 1 "John 
came first to («0 the sepulchre" of our Lord, " but he 

Uohn 20: 4. 5. 



BAPTISM AT ,ENON. 221 

went not in;" and again, "He sent forth his servants to 
call them that were bidden to 00 the wedding (feast)" 1 
and many other passages : 2 and the latter is thus rendered 
in the passages, "And forthwith the angel departed from 
(<*») him," 3 and " The angel came and rolled the stone 
from (citto) the door," 4 and others. 5 These prepositions 
do, therefore, not with certainty prove any thing more, 
than that these persons went to the water to be baptized, 
and afterwards came from it. But even if it were cer- 
tain, that they went into the water, this would by no 
means determine the manner in which they were bap- 
tized. They might have gone in to the depth of their 
ankles or knees, and baptized according to the Jewish 
baptism, described in Numbers, 6 by pouring the water on 
with a vessel, or with the hand, or by sprinkling it over 
the subject. 

e) Nor does the fact, that " John baptized in iEnon, 
because there was much water (jrcw* Cfxr*, many springs) 
there," determine the mode of baptism. Because, what- 
ever be the object, sacred or profane, for which large 
multitudes assemble, to spend one or more days together, 
it is a notorious fact, that the vicinity of a spring or creek 
or river is always preferred, for water is indispensably 
necessary to their subsistence. Are not such places 
always preferred for fourth of July orations, military pa- 
rades, and camp meetings ; yet who would infer that the 
Methodists baptize by immersion, because they hold their 
camp meetings in the vicinity of water ? And as thou- 
sands followed John, what is more natural, than that he 
should select a place where there was abundance of 
water for their subsistence. Indeed, at no other place 
could such crowds remain with him more than half a day, 
or even that long, in the warm season. Moreover, we 
are told that there were " many waters" at iEnon. Now 
it is geographically certain, that there are neither many 

T John 2: 3. 

2 John 4: 5. Then cometh he to (s#) the city. Acts 13: 48. 21: 
4. Rom. 2: 4. 

3 Acts 12: 10. 4 Matt. 2S: 2. 

5 Matth. 4: 25. 24: 31. 28: 8. e Chap. 19. 



222 



BAPTIZING OVER THE GRAVES OF MARTYRS. 



rivers nor many creeks at any of the supposed sites of 
iEnon, for its location is not fully ascertained. At most, 
then, there were several springs there ; but are springs 
the most suitable places for immersion ? Certainly not. 

f) The texts Rom. 6: 4. and Col. 2: 12, "Therefore 
we are buried with him by baptism into his death," ap- 
pear to refer not to the mode of baptism* but to the spir- 
itual obligations which that ordinance imposes ; it re- 
quires us to be dead to the world, buried to all earthly 
and sinful pursuits, growing together with him spiritually, 
"planted" or grafted on him. What reason is there to 
suppose that one of these figures refers to the mode of 
baptism, rather than the other in the same sentence? 
And what mode of baptism would be indicated by being 
"planted together with Christ by baptism?" Or what 
mode by putting on Christ like a garment. 1 

g) 1 Cor. 15: 29. "Else what shall they do who are 
baptized* or (*>**«§) or over the dead, if the dead rise not 
at all ?" The signification of this passage is somewhat 
obscure. Tertullian, Theophilact and Epiphanius in- 
form us, that it was the custom of the Marcionites and 
Corinthians, if a catechumen died before his baptism, to 
baptize some other in his stead, as the apostle here seems 
to intimate. And as the early Christians regaided with 
much veneration the grave of martyrs, and occasionally 
held assemblies on the spot, it is supposed that in these 
vicarious baptisms, the rite was performed over his grave. 
This would be the obvious meaning of the apostle, if his 
language (&s**s§) in this passage signifies over, as it cer- 
tainly often does in Greek writers. But could the bap- 
tisms over the graves of martyrs be performed by immer- 
sion? Were their graves dug at the bottom of rivers ? 

h) The moral unsuitableness of immersing both sexes, 
even with bathing dresses, before a promiscuous com- 
munity, especially in countries where bathing is seldom 
practised, renders it highly improbable that it would form 
a part of the pure system of gospel religion. Chris- 



] Gal. 3: 21 



ADVANTAGES OP BAPTISM. 223 

tiamty was designed for universal dissemination ; and, 
therefore, 

i) Finally, the danger to the life and health of those 
who should be thus baptized in the winter season, and 
especially in the colder climates of the earth, renders it 
a very unsuitable part of a universal religion. The min- 
isters of Christ are no where directed to defer the admin- 
istration of this ordinance till the summer arrives ; nor 
are they authorized to make an' exception in the case of 
the most confirmed invalids, whose very life would be in 
jeopardy. 

From all these considerations, we think, our second 
position is clearly established, that God has not com- 
manded immersion in his word: yea, it is clear that the 
scriptures contain more evidence for sprinkling and pour- 
ing, than for immersion ^ henee our conclusion follows 
incontrovertibly, that it is not a necessary part of the 
ordinance, and that sprinkling and pouring are preferable 
to it. 

IV. Its Advantages* 

The advantages connected with this ordinance of God, 
which are numerous and highly important, may be 
redueed to the following heads: 

1. The peculiar privileges of membership in the visi- 
ble church of Christ, such as, a) the means of regular 
instruction from the preaching of God's word, and the 
private labours of the pastor ; b) The society of pro- 
fessed followers of Christ, whose example and exhort a- 
tlons, if they be such as Christ commanded, will afford 
to the young convert sensible aid in his journey toward 
the land of bliss. It is indeed to be regretted, that the 
example of many professors of religion, in all ages and 
churches, has been little, if any more instructive, than 
that of the world. But who, that has ever dwelt, in a 
church where the standard of piety was duly elevated, 
and professors of religion were, as they ever ought to be, 
a peculiar people; adorning their profession by a well 
ordered life and conversation ; distinguished for their zeal 



224 ADVANTAGES OF BAPTISM. 

in the conversion of souls, and their enterprise and libe- 
rality in advancing the several religious and benevolent 
associations of the day ; who, we say, that has dwelt 
among such a people, did not ^ee\ that he breathed a pe- 
culiar atmosphere, that he was surrounded by men whose 
treasure was in heaven, and whose hearts were fast 
ripening to be there also? c) They enjoy the advantages 
resulting from church discipline. It is the duty of every 
association of Christians to watch over the purity of its 
members; and, if a brother is found wandering fr m the 
footsteps of the Saviour, to exhort, admonish, and cen- 
sure him ; that he may become sensible of his aberra- 
tions and return to his forsaken God. IP all this avail 
not, he is to be publicly suspended from the communion 
of the church, and thus receive the official declaration of 
his former brethren, that, in their judgment, he is on the 
downward road to everlasting death. If any thing can 
rouse the backsliding sinner, who is fast sinking into the 
arms of endless death, it is these several measures of dis- 
cipline, performed in the true spirit of Christian affection. 
It is thus, in the ordinances of his own appointment* 
that, 

"When any turn from Zion's way, 

As numbers often do. 
We hear the blessed Saviour say, 

t Wilt thou forsake me tooT " 

And although the latter stages of this discipline are 
painful to those on whom they fall, what Christian, that 
feels aright the importance of salvation, and the prone- 
ness of his soul to wander from the God he loves, is not 
filled with gratitude to the great Physician of souls, that 
in case of necessity, even this severe remedy will be 
applied to rescue him from hell? 

The subjects of infant baptism, like those of circum- 
cision, must naturally enter on the enjoyment of these 
privileges by degrees, as the powers of their minds are 
developed. Yet does their participation in them com- 
mence in their earliest years, as soon as they are capable 
of being assembled for instruction by their pastor ; whilst 



ADVANTAGES OF BAPTISM. 225 

the unbaptized are not necessarily, nor by virtue of any 
positive institution, brought under such influence at any 
particular age during their intellectual minority, nor after- 
wards until they apply for admission to church-member- 
ship. The children of the church are regarded as, in 
some sense, under the religious supervision of the church, 
and in our Formula of church government, 1 it is ex- 
pressly enjoined on pastors, to instruct them in the 
elementary principles of religion, and on the church coun- 
cil, 1 to exert themselves to provide suitable and religiously 
conducted schools, to which they may be sent. They 
are thus early informed of their relation to the church, 
and of their obligation at a reasonable age personally to 
assume, and publicly to confirm the promises, made for 
them at their baptism. Thus, in a well regulated church, 
the great subject of embracing Christ is necessarily 
brought before the minds of all those who had been bap- 
tized in infancy; presented too in the most solemn and 
direct manner, commended by the strong influence of re- 
ligious education, of filial attachment, and of early asso- 
ciations ; whilst a very small proportion of those, who 
grow up without the pales of the church, are ever placed 
under such advantageous circumstances. 

And, should the little immortals, who were dedicated 
to God by baptism, take their speedy flight into another 
world soon after they have alighted in this, and never 
become capable of receiving any instruction ; there is this 
peculiarity attending them, that they have in God's ap- 
pointeJ way been brought within the pale of covenanted 
hope, have received the seal of membership in God's 
visible people, and are in exactly the same state, into 
which, by divine command, the offspring of Jewish pa- 
rents under the Old Testament dispensation were brought 
by circumcision. 

2. Baptism furnishes its subject with new motives to 
piety, to adults immediately, and to others as soon as 
they reach the years of discretion, a) The very solemni- 
ties of the baptismal act itself, cannot fail to make a deep 

"Chap. IV. § 10, 
10* 



226 ADVANTAGES OF BAPTISM. 

impression on its attentive adult subject; and their sub- 
sequent recollection, as well as the instructions given to 
the rising generation on their early dedication to God by 
this ordinance, must tend to cherish holy feelings, and 
prompt to holy action, b) The fact too, that the eyes of 
the world are now fixed upon the professor of religion to 
detect his foibles, appeals, if not to a noble, yet certainly 
to a very powerful principle of human action; whilst the 
higher reflection on his Master's injunction to let his 
light shine before others, that they may be induced to 
glorify the God of his salvation, prompts him from more 
exalted motives to walk worthy of his holy and heavenly 
calling, c) The adult subjects of baptism also feel, that 
their obligation of obedience to God, is no longer based 
on the mere fitness of the thing itself, and the relations 
which they naturally sustain to him as their creator, pre- 
server, redeemer, and judge. They are held by the addi- 
tional bond of a covenant voluntarily and deliberately 
entered into by themselves. 

3. Another advantage of baptism is, to the sincere 
adult subject, the immediate influences of the Holy 
Spirit, 

This is evident from the fact, a) that truth is exhibited 
in baptism, and the influence of the Spirit in a greater or 
less degree, always accompanies the sincere use of the 
truth. 

b) Because baptism is represented as a means of re- 
generation, it is termed "the washing of regeneration;" 
and yet it is admitted, that regeneration is effected by the 
Holy Spirit through the means, c) Baptism is in strong 
and explicit terms, represented as a means to attain the 
pardon of sin ; and it is not reasonable to suppose, that 
an ordinance, which, when faithfully attended to, exerts 
so important an influence on the relations of its subject 
to his God, should make no other impression on the soul 
of the sinner himself than w r hat results from the mere 
(logico-moral) efficacy of the truths exhibited by it. d) 
The agency of the Spirit is distinctly associated with 



BAPTISM AND REMISSION OF SINS. 227 

baptism by the Saviour himself. 1 e) The same doctrine 
is also expressly taught in other passages of scripture. 2 

What immediate influence is exerted on the infant sub- 
ject, or whether any, it is difficult to determine; yet, 
when arrived at years of discretion^ he faithfully medi- 
tates on his relations by baptism, no reason can be as- 
signed why all the enumerated blessings should not be 
his. 

4. And finally the Scriptures expressly represent bap- 
tism as a means for obtaining the remission of sins. 3 

The precise nature of the connexion between this 
ordinance and the pardon of our transgressions, is not 
explained in the sacred volume; and views of it some- 
what diverse are entertained by different divines. It is 
evident that in each event, the sincerity of the adult sub- 
ject must be regarded as essential to any such result. 
And as in this case, baptism is the public profession of 
the surrender of the heart to God, and of the subject's 
determination to live in conformity to his heavenly Mas- 
ter's will, it w T ould imply in all such subjects, a moral 
fitness to receive the divine blessing; would be a virtual 
entrance into that covenant, in which God promises to be 
their God, and they bind themselves to be his obedient 
people. 

Hence, baptism is not, like faith, ail appointed condi- 
tion, the performance of which is invariably followed by 

1 John 3: 5. Verily I say unto you, except a man be born of water 
and of the spirit, he cannot enter into the kingdom of God. 

2 Tit. 3: 5. Not by works of righteousness which we have done, 
but according to his mercy he saved us, by the washing of regenera- 
tion and the renewing of the Holy Ghost. Gal. 3: 27. For as many 
of you as have been baptized into Christ, have put on Christ. 1 Pet. 
3: 21. Rom. 13: 14. 

3 Acts 22: 16. And now why tarriest thou? arise, and be baptized 
and wash away your sins. Gal. 3: 27 — 29. For as many of you as 
have been baptized into Christ, have put on Christ — and, if ye be 
Christ's, then are ye Abraham's seed and heirs according to the 
promise. 1 Cor. 6: 11. And such were some of you: but ye are 
washed, but ye are sanctified, but ye are justified in the name of 
the Lord Jesus and by the Spirit of our God. Ephes. 5: 26. That 
he (Christ) might sanctify and cleanse it (the church) with the 
Masking of the water by the word. Rom. 6: 3. S. Col. 2: 11. 12. 13. 



228 CONFIRMATION* 

immediate pardon: but like prayer, it is a means of 
grace, the proper use of which is ever acceptable to God, 
secures to its subject all the spiritual blessings which he 
is qualified to receive, and thus also conduces sooner or 
later to the remission of his sins. 

Administered to the careless, unawakened sinner, it is 
a mere mockery of God, and cannot fail to incur the 
divine displeasure. 

5. Another very important advantage of baptism is 
doubtless found in that particular course of instruction 
which especially in the Lutheran church always ante- 
cedes the baptism of adults, and succeeds that of infants, 
on their arrival at a proper age for a public and personal 
profession of religion, by the confirmation of their bap- 
tismal vows. The nature of this instruction will be ex- 
plained under the head of confirmation , to which subject 
we are now naturally conducted. 



CHAPTER XVI. 
OF CONFIRMATION. 



CONFIRMATION, OR PERSONAL PROFESSION OF RELIGION 
ON ADMISSION TO SACRAMENTAL COMMUNION. 

The mode of admission to sacramental communion in 
the Lutheran church is somewhat peculiar, and has often 
been misunderstood. In our remarks on this subject we 
shall have reference to the church in the United States, 
and especially to the standards of government and disci- 
pline published by the General Synod. We are strongly 
attached to this practice from our own experience of its 
blessed effects, as well as from the intrinsic evidence of 
its salutary tendency; and shall be much mistaken if any 



CONFIRMATION. 229 

who impartially weigh the following statements, can 
object to its observance. 

I. The course of instruction preparatory to Confir- 
mation. 

Once a year, and as much oftener as circumstances 
may render proper, it is the custom of Lutheran 1 minis- 
ters publicly to appoint a meeting with those persons 
who have a desire to apply for sacramental privileges. 
The day selected is usually two or three months prior to 
the approaching communion season. The persons par- 
ticularly invited to attend this meeting are, first, those 
who have been awakened to a sense of their sinfulness 
and danger, who desire to take up their cross and follow 
the Redeemer: and, secondly, those, who having been 
.admitted to visible membership in their infancy, have at- 
tained the age when it is their duty publicly to profess 
the religion of Jesus before the church and the world, by 
confirming or taking upon themselves the vows made 
for them at their baptism in infancy. Prior to this meet- 
ing, the pastor endeavours to visit all the awakened souls 
in his congregation, as also those families, in which he 
knows there are some members of suitable age for sacra- 
mental privileges. If, in these visits, the interrogatory 
be propounded to him by some anxious parent : What 
shall I do — my son, or my daughter has no desire to 
meet with you ? We would reply, persuade and require 
them to attend the instruction ; for you are commanded 
to bring up your offspring in the nurture and admonition 
of the Lord. But let the minister also distinctly inform 
the parents and catechumens, and publicly announce it to 
the congregation, that attendance on this instruction will 
by no means make it obligatory, or even proper for them 
to approach the sacred board ; unless the course of in- 
struction is the means of awakening their souls and lead- 
ing them to an entire dedication of themselves to God 

'The practice of the German Reformed church, very much re- 
sembles that of the Lutherans, on this subject. 



230 INSTRUCTION OF CATECHUMENS. 

for time and eternity. Nay, according to the Formula of 
Government and Discipline, 1 no church council can with 
propriety admit persons of a different character. 

The appointed day finds the pastor and catechumens 
(for thus are those termed who attend) assembled in the 
church or lecture room. Every meeting is opened by 
singing and prayer, and closed by an address to the throne 
of grace. The time of the first meeting is chiefly occu- 
pied by the pastor in explaining the object of the con- 
templated course of instruction in as solemn and impres- 
sive a manner as possible. This object he states to be, 
not merely committing the catechism to memory, or 
acquiring doctrinal knowledge. For what would all this 
profit, if the heart remained unaffected, the life un- 
changed. The devils possess more doctrinal knowledge 
than the most eminent Christians, but remain devils still. 
Nor is the object contemplated merely admission to the 
Lord's table. Judas probably reclined with the Master 
at the sacred board, and yet betrayed him : and Paul tells 
us, that many others ate and drank judgment to them- 
selves. But, says the zealous pastor, who feels the eter- 
nal importance of this solemn occasion, The object is to 
show you in so plain and simple a manner, that you can- 
not fail to understand it, the natural depravity of your 
hearts, your habitual and base rebellion against your best 
benefactor, your father and your God, and your danger 
of being shut out forever from his blissful presence : To 
show you, that you must be born again, or be eternally 
excluded from the kingdom of heaven ; and to give you 
such instructions and directions from day to day as will, 
if faithfully pursued, sooner or later certainly eventuate 
in the conversion ox your souls to God. Yea, if ye will 
now but seek the Lord sincerely and perseveringly, ye 
shall find him ; for him that cometh unto him,' he will in 
no wise cast out. Further he tells them, if you would 
seek the Lord aright, you must surrender your heart to 
him, that is, a) form a resolution, that in the strength of 
God, you will from this moment indulge in no known 

'Chap. IV. § V. 



PREPARATORY INSTRUCTION, 231 

sin, and will endeavour to discbarge all your known 
duty, b) Again, when you go hence, meditate much 
and attentively on the solemn facts you have heard, and 
examine your heart in regard to them, c) Retire to your 
closet, or some other suitable place, and with the utmost 
sincerity pour out your soul in prayer to God. If your 
heart is cold, and you feel no concern about your salva- 
tion, let this very indifference on so momentous a matter 
be the subject of your confession to God, and beseech 
him to deliver you from this dangerous condition, d) 
Resolve that you will continue thus to seek him, by 
watchfulness, meditation, and frequent prayer ; not only 
daily, so" long as the course of instruction continues, but 
so long as you live; and that if God should suffer your 
soul to remain in darkness until your final hour, you will 
die a praying sinner. 

The time of every future meeting is taken up partly by 
plain, practical, conversational lectures, and partly by ex- 
aminations of the catechumens on the fundamental doc- 
trines of the scriptures. In the former the pastor passes 
over, in regular and successive portions, the entire subject 
of experimental religion, very much after the manner of 
Doddridge, in his "Rise and Progress of Religion in the 
Soul;" illustrating the subject by facts drawn from his 
own experience and observation, and investing it with the 
utmost possible practical interest by occasional introduc- 
tion of the peculiar circumstances, temptations, and en- 
couragements of his catechumens. For each such exer- 
cise the pious pastor will prepare his own mind by the 
same devotional exercises of the closet, as for the public 
duties of the sacred desk. To such deliberate and con- 
scientious preparation he will find himself urged by his 
annual and accumulating experience, that the good ef- 
fected by him will be very much graduated by the solem- 
nity and interest which he has brought his own mind to 
feel on the subject. The writer would here recommend 
to his younger brethren a practice, on which experience 
has taught him to place a high value, namely, themselves 
to read a chapter in that invaluable work of Dr. Dod- 
dridge prior to each meeting with their catechumens, and 



£32 ADMISSION TO SACRAMENTAL COMMUNION. 

by careful premeditation to prepare themselves for the 
introduction above referred to, of the peculiar circum- 
stances of those whom they are labouring to conduct to 
the Redeemer's arms. And having assumed the work of 
recommendation, he would respectfully submit to his min- 
isterial brethren generally, the propriety of enjoining it 
on all their catechumens acquainted with the English lan- 
guage, to procure and daily to make a faithful use of that 
excellent little volume, the " Catechumen's and Commu- 
nicant's Companion." Such a work has long been con- 
sidered a desideratum amongst us, and the church is 
much indebted to the brother who has so successfully 
supplied it. 1 

In the doctrinal instructions, the scriptures and the 
catechism are made the basis : portions of which are 
committed to memory by those catechumens who are 
able, on which the pastor makes such explanatory re- 
marks as he deems necessary. Sometimes he calls on 
one of the catechumens to make the closing prayer, if he 
regards any of them as spiritually qualified for this duty* 
Sometimes he may address himself to some individual by 
name, and hear from him the state of his heart, and his 
progress in the great work of seeking salvation. Many 
of our pastors regard it as a duty thus to converse with 
each catechumen, either in the presence of all, or by 
daily detaining a few for this purpose, after the others 
have been dismissed. 

Such is the course of instruction substantially pursued 
by the great mass of our divines, with the variations 
which the habits and predilections of each may dictate, 
and the exercise of which the principles of christian 
liberty, so highly prized, and so fully enjoyed in the 
Lutheran church, secure to all: yet has it not unfre- 
quently been the theme of invidious clamour to the illite- 
rate enthusiast, and of animadversion from others better 
informed. But we have never heard, nor do we expect 

! The author of this work is the Rev. J. G. Morris, of Baltimore. 
We would also recommend the "Catechumen's Guide" by Rev. 
Charles A. Smith, as containing a series of interesting and valuable 
Lectures, explanatory of Luther's Catechism, 



PREPARATORY INSTRUCTIONS. 233 

ever to hear, of a single truly pious pastor, who faithfully 
attended to this instruction, and did not regard it as a 
highly blessed means of bringing souls to Christ. By 
unconverted ministers, this duty, like all others, will be 
performed as a mere formality, and confer little benefit 
on those who attend on it. But in the hands of the great 
mass of our pastors, it is nothing else than a series of 
meetings for prayer, singing, exhortation and individual 
personal interview, between them and those who profess 
a concern for salvation; in which, without adopting the 
novel nomenclature of the day, they can enjoy all the 
facilities and afford to their hearers all the benefits aimed 
at, and doubtless often attained by others, in what are 
termed anxious meetings, inquiry meetings, class meet- 
ings, private conferences, &c. &c. Indeed, the friends 
of this good old custom are delighted to see the several 
sister denominations, under different appellations, adopt- 
ing the substance of the same thing ; nor do we care by 
what name the thing is known, so that God is glorified, 
and sinners are saved. 

II. The vote of the church council. 

When this course of instruction has been concluded, 
the church council is invited to attend with the pastor on 
an appointed day, for the purpose of examining the ap- 
plicants for sacramental communion; and either admitting 
or rejecting them. This meeting has usually been held 
in the church, in the presence of the whole congrega- 
tion; but such entire publicity is unfavourable to free and 
confidential interview with the catechumens, and has in 
many cases converted this exercise into a mere genera] 
examination on the doctrines and duties of the Christian 
religion. The writer cannot refrain from expressing his 
decided preference for the practice of those brethren, 
who hold this final meeting in the Lecture-room or 
school-house, in the presence of the Church council 
alone, and there enter into an individual and personal ex- 
amination of the applicants on the momentous subject of 
their own evidences of personal piety. Such is mani- 



234 PUBLIC PROFESSION OF RELIGION. 

festly the nature of the duty contemplated by our For- 
mula of church government. Chap. IV. § 5. " It shall 
be the duty of the council to admit to membership adults, 
who make application, and whom on mature examina- 
tion, they shall judge to be possessed of the qualifications 
hereafter specified. They shall be obedient subjects of 
divine grace, that is, they must either be genuine Chris- 
tians, or satisfy the church council that they are sincerely 
endeavouring to become such. Also to admit to com- 
munion of the church, all those who were admitted to 
church-membership in their infancy, and whom on like 
examination, they shall judge possessed of the above- 
mentioned qualification. No one shall be considered a 
fit subject for confirmation, who has not previously at- 
tended a course of religious lectures, delivered by the 
pastor on the most important doctrines and principles of 
religion; unless the pastor should be satisfied that the 
applicant's attainments are adequate without this atten- 
dance." How can the requisitions of this clause be con- 
sidered as satisfied by a general examination of the cate- 
chumens, on the attainments they have made in the 
knowledge of Christian doctrine and duties ? 

III. Public profession of religion before the whole 
church. 

After the examination of applicants has been closed, 
and their cases decided by the council, those who have 
been admitted are required to make a public profession of 
the religion of Jesus Christ before the whole church, by 
confirming, or taking on themselves the vows of dedica- 
tion to God, made for them at their baptism in infancy. 

Should there be among the catechumens any, who had 
not been baptized in infancy, they are required to make 
precisely the same public profession as a prerequisite to 
their baptism, which is performed prior to the confirma- 
tion of the others. And as this profession is thus in the 
first instance made by themselves, and in adult age, the 
confirmation or personal assumption of it by them would 
seem to be superfluous, although no perceptible evil could 



COURSE OF INSTRUCTION. 235 

result from their being- confirmed along with the rest, as 
has in some few instances been done. 

After the catechumens have made the public profession 
of the religion of Christ, they all kneel around the altar, 
when the minister implores upon them the blessings of 
God, in a brief ejaculatory prayer, passing from one to 
the other, and successively imposing his hands on the 
head of each. 

The imposition of hands, although generally practised, 
is not regarded by us as an essential part of this public 
ceremony, nor do we attribute to the whole ordinance 
any other than a moral influence. 

It is this public profession of religion and the blessing 
of God pronounced on the subject, to which specifically 
the name of Confirmation is now given; because the 
catechumen literally confirms the vows made for him in 
his infancy. Confirmation among us may therefore be 
defined, a solemn mode of admitting to sacramental 
communion, those who were baptized in their infancy. 
What we regard as essential in it, is practised by all 
Christian denominations, which require a profession of 
religion before admission to sacramental communion. 
The circumstances peculiar to us, viz. the antecedent 
course of instruction, the public profession before the 
whole congregation, and the individual prayer of the 
pastor with his hand on the head of each catechumen, 
experience has taught us to regard as happily calculated 
to heighten the intense solemnity of the occasion, and fix 
on the heart of each individual the indelible impression, 
that he is now consecrated to God, whilst they are all 
perfectly consonant with the spirit of the gospel, and 
sanctioned by the example of the earlier ages of the 
Christian church. 

If it be asked what authority can we allege for these 
peculiarities, we reply, that the special course of instruc- 
tion to catechumens is of very ancient date. W hen 
Christianity was first published, all who professed sin- 
cerely to believe, that Jesus was the only Redeemer of 
the human family, and pledged themselves to lead a holy 
life, were immediately received to baptism and the Lord's 



236 IMPOSITION OF HANDS. 

table, and were afterwards more fully instructed. Sub- 
sequently, however, w r hen churches were every where 
established, all those who determined to abandon hea- 
thenism, and attach themselves to the Christian church, 
were first received into the ranks of the catechumens, in 
order that they might be instructed in the doctrines of 
the Christian faith, and as Origen tells us, 1 " that they 
might give demonstrations of the reality of their inten- 
tions, by the change of their lives, and holiness of their 
conversations." The term of continuance in the state of 
catechumens, differed at different places, from forty days 
to three years. 2 It is true this instruction seems first to 
have been instituted for those adult heathen who em- 
braced Christianity, but it was afterwards extended to 
such as had been baptized in infancy, and certainly with 
as manifest propriety in the one case as in the other. 

As to the public profession of religion before the whole 
church instead of before the church council or session, 
though it may require more self-denial, it certainly tends 
to impress more deeply the mind of the catechumen him- 
self, whilst it draws the line of distinction more clearly 
between him and the world. 

The imposition of hands with the accompanying 
blessing, which seems to have been originally intended 
by the term confirmation, was introduced about the close 
of the second century, after the distinction between pres- 
byters and diocesan bishops had sprung up in the church. 
The bishop claimed the right of authenticating or con- 
firming the baptism of all those who had been baptized 
by mere presbyters or deacons. If the bishop was pres- 
ent, the confirmation or ratification took place immedi- 
ately after the baptism ; if not, it was deferred to the next 
convenient season. It was believed, that baptism effected 
remission of sins, and that the bishop by the imposition 
of hands conferred those gifts of the Holy Spirit, which 
were requisite for living a holy life. This rite has some- 

Contra Celsum, 1. 4. p. 142, ed. Cantabr. 1677. 
2 Baumgai ten's Erlseuterungen der christhchen Altertliumer, p. 
218. 



IMPOSITION OF HANDS. 23? 

times been considered as a continuation of a practice 
somewhat similar, of which a few cases are related in 
Scripture. 1 It is indeed evident, that the design and 
effect of the imposition of hands described in the an- 
nexed passages, was the communication of miraculous 
gifts, which have confessedly long since ceased. But 
there is another passage, 2 in which the apostle Paul 
speaks of "the laying on of the hands" as among the 
44 principles," or elementary things, belonging to Chris- 
tianity. And as no other rite has descended from the 
apostolic, church, to which the apostle could possibly al- 
lude, it is inferred by some, that although the imposition 
of hands was first designed to confer the extraordinary 
gifts of the Holy Ghost, it was continued after those mi- 
raculous powers had ceased, as a suitable mode of im- 
ploring the divine blessing on those, who were to be 
admitted to the sacred board. It appears that this rite 
was early incumbered by superstitious ceremonies, such 
as the chrism or anointing the candidate with oil, sealing 

*Acts 8: 14—17. When the apostles, who were at Jerusalem, 
heard that Samaria had received the word of God, they sent unto 
them Peter and John : who, when they were come down, prayed 
for them that they might receive the Holy Ghost. For as yet, he 
was fallen upon none of them ; only they were baptized in the 
name of the Lord Jesus. Then laid they their hands on them and 
they received the Holy Ghost. Acts 19: 1 — 6. And it came to pass, 
that while Apollos was at Corinth, Paul having passed through the 
upper coast?, came to Ephesus. And finding certain disciples, he 
said unto them, have ye received the Holy Ghost since ye believed] 
And they said unto him, we have not so much as heard whether 
there be any Holy Ghost. And he said unto them, unto what then 
were ye baptized? And they said, unto John's baptism. Then said 
Paul, John verily baptized with the baptism of repentance, saying 
unto the people that they should believe on him that should come 
after him, that is on Jesus the Messiah. When they heard this they 
were baptized in the name of the Lord Jesus. And when Paul laid 
his hands upon them the Holy Ghost came on them, and they spake 
with tongues and prophesied. 

2 Het>. 6: 1. 2. Therefore leaving (tm? »§£»0 the first principles 
as the elements of the doctrine of Christ, let us go on unto perfec- 
tion ; not laying again the foundation concerning repentance from 
dead works, and faith towards God, concerning the doctrine of bap- 
tisms and the laying on of hands, and the resurrection of the dead 
and eternal judgment. 



238 CALVIN ON CONFIRMATION. 

him with the cross, and directing him to taste milk and 
honey. In process of time, confirmation was erected 
into a sacrament, in the Roman Catholic church, and en* 
tirely separated from baptism. At the commencement of 
the Reformation, the old Roman Catholic rite with its 
appendages, was abolished, though subsequently the 
course of instruction, the public profession, and the im* 
position of hands were retained by the Lutheran and 
Reformed churches of Continental Europe, and the Epis- 
copal church of England* as a solemn method of admit* 
ting members to fall communion. The apology to the 
Augsburg Confession contains the following declaration 
on this subject: Confirmation is a rite which was trans- 
mitted to us from the fathers, but which the church 
never regarded as essential to salvation ; for it is not 
supported by a divine command. 1 The illustrious Calvin 
was also favourable to this rite, although his followers in 
this country seem differently inclined. "It was, (says 
he) 2 an ancient custom, that the children of Christian 
parents, when they were grown up, should be presented 
to the bishop, to do that office which was required of 
persons, who were baptized at adult age. Forasmuch as 
that being baptized in infancy, they could not then make 
any confession of their faith before the church, they 
w 7 ere again brought by their parents before the bishop 
and examined by him in the catechism, which they had 
then in a certain form of words. And that this act, which 
ought to be grave and sacred, might have the greater 
reverence, the ceremony of the imposition of hands was 
used in the exercise of it. So the youth, after their 
faith was approved, were dismissed with a solemn bene- 
diction." Soon after, he adds: u Such an imposition of 
hands as this, which is used purely as a blessing, I very 
much approve of and ivish it were now restored to its 
pure and primitive uses" Commenting on the passage 
in Hebrews above referred to, "he considers it as abun- 

1 Formula Concordiae, p. 201. Conflrmatio (et extrema unctio) 
sunt ritus accepti a Patribus, quos ne ecclesia quidem tanquam ne- 
cessarios ad salutem requirit, quid non habent mandatum Dei. 

^Institutes, lib. 4. cap. 1. 



CALVIN ON CONFIRMATION. 239 

dan try proving, that the origin of confirmation was from 
the apostles," meaning, as we learn from the context of 
the above quotations, not that it was commanded by the 
apostles as a perpetual rite, but merely that it originated 
in their practice of the imposition of bands. 1 

There is certainly nothing in the nature of confirma- 
tion itself, which was designed to make its subjects mem- 
bers of one particular denomination rather than of another ; 
for, at the time of its introduction, the Christian church 
had not yet been divided into different sects on the ground 
of doctrinal diversity. And it is obvious, that baptism 
made its subject a member of the particular church of 
that town or place, in which he was baptized ; and that 
subsequently his membership in any particular church 
was decided by his habitual attendance and worship with 
it. Children were always numbered with that church in 
which their parents, sponsors, or those with whom they 
lived worshiped. Yet confirmation may very aptly now 
be regarded as implying the preference of its subject for 
the particular denomination in which he receives it; 
although on the strict principles of scriptural church gov- 
ernment, his actual membership in any church, must be 
decided by the same circumstances now as in the days of 
the apostles. 

1 Whiter Lectures, p. 140. 141. 



240 the lord's supper. 

CHAPTER XVII. 
OF THE LORD'S SUPPER. 
ART. X. 

In regard to the Lord's supper they teach, that the 
body and blood of Christ are actually present (under 
the emblems of bread and wine -,) 1 and are dispensed 
to the communicants* 

The ordinance to which this article refers, is confess- 
edly the most solemn and impressive appointed by the 
Saviour in his visible church on earth. It was designed 
as a memorial of his dying love, and in whatever light 
we view it, it is adapted with infinite wisdom to its in- 
tended end. Is Christianity a religion, whose truth and 
cardinal features require our belief of the fundamental 
facts of the Saviour's history ? this ordinance, of such 
frequent recurrence, is wisely adapted to confer inces- 
sant prominence on the most important of them, his 
atoning death for the sins of men. Is Christianity a re- 
ligion requiring the affections of the heart, as well as 
the assent of the understanding? What ordinance could 
be better adapted to call forth the tenderest feelings of 
the soul, than that which, in language of the deepest 
solemnity, and by emblems familiar to all of every rank 
and nation, and amid circumstances of melancholy, mid- 
night gloom, exhibits the suffering Saviour as it were to 
our eyes ? In all churches of commendable spirituality, 
the celebration of this ordinance is accompanied by pe- 
culiar practical exercises. These consist in one or more 
preparatory services on the previous day ; and if conve- 
nient, a neighbouring brother is invited to assist the 

] The phrase "Under the emhlems of bread and wine," are added 
from the German copy of the Confession. 






ANTIQUITY OF COMMEMORATIVE FEASTS. 241 

stated pastor. It is a season of deep heart-searshing, of 
self-abasement, of penitence and renewed dedication of 
the soul to God; and we may well ask, what Christian 
has sincerely and devoutly waited on the Lord in this 
ordinance, and not found his strength renewed; has not 
realized the truth of the Saviour's promise, "my flesh 
is meat indeed, and my blood is drink indeed J" 1 

I. Names, 

By which this ordinance is designated, are various. It 
is termed the Lord's Supper, 2 the Lord's Table* Com- 
munion* Eucharist, Sacrament of the Altar, &c. 

II. The Institution 

Of this ordinance is admitted to be divine by all 
Christians. It took place in that solemn night in which 
the Saviour was betrayed, during the paschal supper. 5 

It may not be amiss for the reader to know, that in 
regard to this ordinance, as well as baptism, there existed 
customs among the ancients calculated to throw some 
light upon it. — Many of the ancient nations accompanied 
their sacrifices with feasts in honour of their gods. 
Moses and Aaron, Nadab, Abihu and the seventy elders, 
went up and saw the God of Israel, and "did eat and 
drink" 6 Jacob offered sacrifice upon the mount, and did 
eat bread with his brethren. 7 It was prescribed in the 
Levitical service, that the flesh of the sacrifices should 
be eaten under certain restrictions. But the principal 
feast of this kind was that of the paschal supper, insti- 

Uohn 6: 55. 2 *»gi**«» Jearp*. 1 Cor. 11: 20. 

3 10: 21. 4 10: 16. 17. 

5 Matth. 26: 26. And as they were eating Jesus took bread and 
blessed it and brake it, and gave it to the disciples, and said, take, 
eat, this is ray body: (Luke and Paul add) which is given (broken) 
for vou ; this do in remembrance of me. And he took the cup and 
gave thanks, and, gave it to them, saying, drink ye all of it ; for 
this is my blood (Exod. 24: S.) of the new covenant, which is shed 
for many for the remission of sins, 

6 Exod. 24: 11. 7 Gen. 31: 54. 

11 



242 IMPROPRIETY OF WITHHOLDING THE CUP, &C. 

tuted by God at once to commemorate the deliverance of 
the Jews from Egyptian bondage and from the destroy- 
ing angel, and to prefigure the atoning death of the Mes- 
siah. 1 A religious feast, therefore, in commemoration of 
some important event, was nothing new to the disciples, 
and they could find no difficulty in understanding the 
import of that now instituted by their Master. 

The obligation to celebrate this ordinance is inculca- 
ted by the express words of the institution : Do this in 
remembrance of me. 

The Society of Friends, who, in regard to their moral 
deportment, are truly exemplary, at present alone deny 
the obligation of Christians to observe this rite, regarding 
it as designed by the Saviour merely to inculcate the ne- 
cessity of spiritual union with him. That they err, is 
evident from the specific nature of the command, "do 
this in remembrance of me," from the direction of Paul 
thus to "show forth his death till he come" 2 from the 
fact that these same disciples did habitually observe this 
rite, that the whole Christian church did in the apostolic 
age, and subsequently, and still does, with the exception 
of the society here referred to, which took its rise in 
England, about the middle of the 17th century, and a 
few others. 3 

III. THE NATURE AND DESIGN OF THE SACRAMENT. 

1. The external elements, to be used in this ordinance, 
are bread and wine. Our Saviour doubtless used unlea- 
vened bread, for no other was permitted to be in a Jew- 
ish family during the passover. But the disciples evi- 
dently afterwards used the leavened bread, which had 
been provided for the ordinary purposes of life. The 
kind of bread is therefore immaterial to the validity of 
the ordinance ; as also is its form, and the circumstance 
of its having been broken or not. It is not specified 



'Exod. 13. 2 1 Cor. II: 26. 

3 Tiie Paulicians, some Socinians and fanatics also dispute it. 



PRACTICAL INFLUENCE OF THE EUCHARIST. 24tJ 

what kind* of wine was used by the Saviour, and there" 
fore any species would answer the purpose. The Abys- 
synian Christians, who had no wine, used their liquor 
nearest resembling it, termed hydromeh It is however 
absolutely necessary that the wine be given to every 
communicant as well as the bread ; 

a) Because the Saviour gave both, b) All the mem- 
bers of the Corinthian church received both. 1 cj It was 
the uniform custom of the whole Christian church during 
the first ten centuries, d) Paul says we have all been 
made to drink into one Spirit. 2 Hence the Romish 
church, which since the fifteenth century (1415) with- 
holds the cup from the laity, must be regarded as having 
violated the Saviour's express command, "drink ye all of 
it," and as having thus materially corrupted this holy 
sacrament. The ancient Encratites, and Tatianites and 
Ebionites, as welt as a few modern ultra-temperance 
men, have also corrupted this ordinance, by using water 
instead of wine. 

2. These elements must be consecrated by prayer : 
because it w T as done by our Saviour, and seems to be a 
necessary part of a religious rite. The consecration may 
be perforined by the repetition of the words of the insti- 
tution, as was done by the Latin churches, or by a spe- 
cial prayer, imploring the Spirit, of God to sanctify the 
elements, for the intended use, as is done by Greek 
Christians. In the Lutheran church either method is 
deemed valid, and both are oftentimes combined. The 
persons who may officiate at the administration of this 
ordinance are the authorised ministers of Christ, who act 
in the stead of their divine .Master. 

3. The a) cardinal design of the ordinance is doubt- 
less mnemonic or commemorative. It is to be performed 
in •• rfmembrance of" the Saviour, and to show forth 
his death until he. come. 3 By this ordinance Christians 
are not only to be reminded of the Saviour in general, 

-Red wine seems to have chiefly abounded in Palestine, and hence 
it was called "the blood of the grape." Dent 32: 14. 

*1 Cor. 11: 26. 10: 21: H Cor. 12: 13. comp. 11: -26. 

3 lCor. 11: 26. 



244 MODE OF THE SAVIOUR* S EUCHARIST. 

bat particularly of his ignominious death upon the cross, 
as an atonement for the sins of the world, and of the 
gracious plan of salvation based on his death, b) The 
participation of this ordinance, is also a public profession 
of faith in Jesus Christ, c) Another object of this or- 
dinance is, to promote unity and brotherly love among 
Christians. This is expressly taught by Paul, 1 who 
also censures the abuses of the Corinthian church, which 
violated this design. 2 

4. The practical influence of this ordinance on the 
Christian, is indeed incalculable. By it his views of the 
great plan of salvation through the merits of a crucified 
Saviour are kept fundamentally correct. So long as he 
retains this belief, he cannot sanction the opinions of 
those, who regard the Saviour's death as a mere attesta- 
tion of his sincerity, or of the truth of the doctrines 
taught by him : nor can his soul find pleasure in those, 
who fritter away the gospel scheme into a mere code of 
morality, and send man upon the ground of his own 
" filthy" righteousness, to claim justification at the bar of 
Cod. Hence it cherishes in us a healthful sense of our 
own sinfulness, inability to fulfil the law, and of the 
height and depth and length and breadth of that surpass- 
ing love of God, which induced him to exchange the 
hallelujahs of angels for the curses of men, the throne of 
heaven for the malefactor's cross, and the diadem of 
glory for a crown of thorns. 

The feelings accompanying these views he finds to 
be of the most salutary kind. Humble penitence for the 
sins which crucified the Lord of glory, ardent gratitude 
for this amazing display of liis benevolence, and sincere 
love to him as " the chief among ten thousand and alto- 
gether lovely," as that divine being in whom all excel- 
lencies concentre, who is the proper and only object of 
adoration in the universe, and whom it is his everlasting 
interest no less than duty to love with an unceasing love, 
in life, in death, and through the endless ages of eternity. 

1 l Cor. 10: 17. We, being many, are one bread and one body: 

for we are all partakers of that one bread. 
H Cor. 11: 20—22. 



MODE OF THE SAVIOUR* S PRESENXE. 245 

Exciting these views and feelings, how can this ordi- 
nance fail to prompt the Christian's soul to proper action, 
to a more entire surrender of his heart to God, to greater 
confidence in the plan of salvation through the blood of 
atonement; that is, to a greater measure of living faith, 
to renewed purposes of holy obedience, and thus to the 
attainment of the end for which the Saviour bled, — 
44 remission of sins V 

IV. The mode of the Saviours presence in the 
Eucharist. 

Although this ordinance was designed as a memorial 
of the dying love of the Redeemer, it has unhappily 
been the occasion of much controversy in the Christian 
church. The strongly figurative language of the Saviour, 
together with the careful repetition of the precise words 
by the apostle Paul and the explanation annexed by him, 
was variously interpreted even in the earlier centuries of 
the Christian history, and a kind of mysterious influence 
ascribed to this ordinance. In the middle ages of igno- 
rance and superstition, views of the grossest kind ob- 
tained currency; until, in the year 1215, the doctrine of 
transubstantialion was formally adopted as the doctrine 
of the Roman Catholic church, by a Lateran Council, 
under Pope Innocent III. 

According to this doctrine, the outward emblems, 
though they retain their external form, are no longer 
bread and wine ; but 4i the consecration of the bread and 
wine produces a ehange of the ichole substance of the 
bread, into the substance of the body of Christ our 
Lord, and of the whole substance of the wine, into the 
substance of his blood." 1 This monstrous error, Lu- 
ther and his coadjutors rejected for the following reasons, 
viz. a) It is contradicted by the clear and indisputable 

T Sancta haec Synodus declarat, per consecrati onem panis et vini, 
conversionem fieri totius substantia? panis. in substatiam corporis 
Christi, Domini nostri, et totius substantia? vini in substantia™ san- 
guinis ejus — quse conversio convenienter et proprie Transuhstantia- 
iio est appellata. Concil. Trident. Sess. 13. cap. 4. 



246 



ABSURDITY OF TRANSUESTANTIATION. 



testimony of our senses, which demonstrate to us that no 
change has occurred in the nature and properties of the 
bread and wine. We have this testimony not of one 
sense only, but of sight, taste, smell, And touch : nor of 
the senses of one individual only : but of all men of every 
generation and country. But no testimony is so strong 
as that of the senses ; because on it rests even our belief 
of the scriptures. 1 b) This doctrine contradicts the uni- 
versal observation of mankind, that all bodies (material 
substances) must occupy definite portions of space, and 
cannot be at more than one place at the same lime: for 
according to this tenet, every portion of consecrated 
bread is really the whole material body of the Saviour ; 
hence the whole body is locally present in many differ- 
ent places at the same time, which is absurd, c) The 
apostle still calls the symbols bread and wine after their 
consecration, which he would not have done, if they had 
been transmuted into the body and blood of the Saviour. 2 
d) Because the consecrated bread and wine are subject to 
the same laws of decomposition and corruption as if they 
were not consecrated. 3 e) Because it is a comparatively 
recent doctrine, unknown in the Christian church in 
general, until about a thousand years after this sacrament 
was instiiu led. 

But whilst the Reformers agreed in rejecting this papal 
error, it is much to be regretted, that they could neither 
harmonize among themselves as to what should be sub- 
stituted in its stead nor consent to walk together in love, 
when they could not entirely accord in opinion. It was 



l \ John 1. 3. That which we have seen and heard, declare we 
unto you. John 3: 11. Luke 24:39. Behold my hands and my 
feet : handle me and see that it is I. 

2 1 Cor. 10: 16. 11. 26. 

3 The following linos of Cicero, are so applicable to the doctrine of 
transubstantiation, that if they had boon written for the purpose, 
1 hey could not have bean made more appropriate. " Dum frugos 
Cererem, vinum Liberum dicimus, ganere nos quidem sermonis uti- 
muf usitato, sod ecquen tain amentem esse putas, qui illud quo va- 
catur Deam credat esse?" Nor would trn ciargo bo entirely inap- 
plicable to the language occasionally used by some early Lutheran 
divines. 



lutiier's sacramental presence. 247 

on the subject of this doctrine, that the first important 
diversity existed among them ; a diversity subsequently 

increased by the peculiar views of Calvin and his adhe- 
rents relative to the divine decrees. Alas! that men, 
distinguished so highly for intellect, and chosen of God 
to accomplish so great a work, should betray such a 
srlarinor want of liberality toward each other ; that having 
gloriously co-operated in vanquishing the papal beast, 
they should turn their weapons against each other, for a 
point not decided in scripture, and therefore, of minor 
importance! Yet, when we recollect that this inflexible, 
unpromising spirit was an essential qualification for 
the successful conflict against the papal hierarchy, for 
which they were designed by Providence, we shall feel 
constrained to regard it rather as an unavoidable evil o. 
the age than a blemish in the character of the blessed 
reformers. 

The views adopted by the different reformers and prin- 
cipal divines of the Protestant churches, though numer- 
ous and diversified in their modes of explanation, may be 
reduced generally to four. 

The first was (hat adopted by Luther and the major 
part of the Lutheran church in the sixteenth and seven- 
teenth and earlier part of the eighteenth centuries, as also 
by the Moravian church until the present day. The 
advocates of this opinion premised the following points: 

a) That agreeably to the declarations of the apostle 
Paul, 1 all Iranian bodies will experience a very great 
change at death, and prior to the resurrection in their 
gloriried form. The extent of this change they regarded 
as such, that although enough of the old body would re- 
main to serve as the basis of its identity (its substance, or 
essence) ; its properties would be entirely changed and 
it would no longer be subject to the laws and limitations 

l l Cor. 15: 40. There are also celestial bodies and bodies terres- 
trial, bat the glory of tlie celestial is one, and the glory of the ter- 
restrial is another, v. 44. There is a natural body and there is a 
spiritual body. v. 52. 53. The dead shall be raised Incorruptible, 
and we shall be changed; for this corruptible must put on in:orrup' 
Uosl and this mortal must put on immortality. 



248 luther's sacrament, or substantial presence. 

which now regulate matter. In this sense they under- 
stood the declaration of the apostle, that the glorified 
body shall be incorruptible and immortal, yea, so highly 
refined and elevated in its properties, that it may be said 
to partake of the properties of a spirit, may justly be 
called " a spiritual body." Now, it cannot be denied 
that the body of the Saviour has also experienced the 
change described by Paul : and it is therefore, no longer 
subject to those laws, nor possessed of those properties 
(visibility, tangibility, &c.) which belonged to it in the 
present world. 

b) It was, moreover, believed, that in consequence of 
its union with the divine nature, the glorified body of 
Christ had been endowed with properties still higher 
than those which the glorified bodies of the saints will 
possess : and that it was therefore even less restricted by 
those laws which now regulate the matter known to us. 

"With these premises, their view of this subject may be 
advantageously stated thus : 

1. The bread and wine remain in all respects un- 
changed; but the invisible, glorified body and blood of 
Christ are also actually present at the celebration of the 
eucharist, and exert an influence on all those who re- 
ceive the bread and wine; not indeed present in that 
fonn nor icith those properties which belonged to the 
Saviour's body on earth, such as visibility, tang-ibility, 
§c. for these it no longer possesses, but present with 
the neiv and elevated properties ivhich now belong to its 
glorified state. 

There seems to have been a peculiar fondness among 
the advocates of this view, to use the figurative language 
of the Saviour and speak of eating his body and drinking 
his blood ; but they denied that they understood these 
terms literally, and rejected the idea of a carnal, material 
reception. Their idea seems to have generally been, 
that we thereby come into communion with, and under 
the influence of the glorified Saviour. 

Speaking of this view the celebrated Lutheran divine 






lutiier's sacrament, or substantial presence. 249 

Dr. Mosheim says : l " What the nature of this presence 
is, we know not. The thing itself we know ; but the 
mode of its truth is a mystery which we cannot compre- 
hend. We deny that Christ is present and received in a 
physical or material manner. But should any one ask, 
How is he present ? our answer is, We Know not. We 
commonly call his presence in this holy ordinance, a 'sa- 
cramental presence.' This might seem to be an attempt 
to define the mode of his presence ; but by this word we 
mean nothing more than that we are ignorant of the 
mode. It has been said, we receive Jesus in, under, or 
with trie bread (in, cum, sub pane). These three words 
might signify three modes ; but they are designed to in- 
dicate, that we do not wish to determine any tiring about 
the mode of Christ's presence. Those therefore err, who 
say, that we believe in impanaiion, or that Christ is in 
the bread and wine. Nor are those more correct who 
charge us with believing subpanafion, that is. that Christ 
is under the form of bread and wine. And equally 
groundless is the charge of consubsianiiaiion, or the be- 
lief that the body and blood of Christ are changed into 
one substance with the bread and wine." 

To all the objections, derived from the testimony of 
our senses, the advocates of this view reply, that they 
are based on the properties which belong to human bo- 
dies in this life, and therefore are not applicable to the 
glorified body of Christ, which does not possess these 
properties. 

To the objection that this -system is exposed to the 
same difficulties as transubstantiation, it is responded that 
the cases are different. In the Roman Catholic error, 
which the reformers rejected, an exemption from the 
common laws and properties of matter, is attributed to 
bread and wine, material substances confessedly belong- 
ing to this world, and subject to the laws of matter; but 
the Lutheran doctrine ascribes such exemption to a sub- 
stance belonging to another world, concerning which all 

iElemsnta Theol. Dogm. Vol. II. p. 328. 320. 
11* 



250 



INFLUENTIAL PRESENCE. 



admit and the scriptures expressly declare, that it does 
differ very much from ordinary matter. 

II. Tne second view of this doctrine is that, which 
was early entertained by some Lutheran divines, and, in 
the last century became generally current. 

Thai the bread and urine remain in all respects un- 
changed ; that the glorified human nature of Christ is 
not substantially (essentially) present at all, but only 
hiflaeniially, efficaciously or virtually ; that is, by a 
special supernatural influence exerted on all communi- 
cants, at the time when they receive the bread and wine. 

Tin's was probably the opinion of that distinguished 
ornament of the Lutheran church, Melancthon, who re- 
jected the doctrine of the substantial presence of the 
glorihed human nature, and wisely maintained, that as 
the scriptures had not specified the mode of the Saviour's 
presence, every individual should be }eh to the free exer- 
cise of his own judgment. Many of the most judicious 
divines adopted the views of Melancthon, although he 
and they were treated with much intolerance by the 
other party. The Formula Coneordise, which was pub- 
lished in 1577, expressly to counteract this opinion, 
strange as it appears, seems itself, in some places to in- 
culcate it, and is thus inconsistent with itself, as will be 
seen from the following extract: "And by that word 
(spiritually) we exclude those Capernaitish notions con- 
cerning a gross and carnal presence which have been 
attributed to our churches by the sacramentarians, in de- 
fiance of ail our public protestations against them, And 
when we use this term (spiritually), we wish to be un- 
derstood as signifying, that the body and blood are re- 
ceived, and eaten, and drank spiritually in the holy sup- 
per. For although the participation is effected by the 
mouth, the manner in which it is done is spiritual." 1 



'Formul. Concord. Art. VII. No. XXI. p. 604. " Et quidem per 
vocabulem illud (spiritualiter) Capernaiticas illas imaginationes de 
crassa et carnali pressntia excludimus et rejicimus : quse ecclesiis por 
sacramentarios, post tot publicas nostrils ' protestationas, afiingitur. 
Et in ea sententia intelligi volumus vocabulum (spiritualiter) cum 
dicimus, corpus et sanguinem Christi iri sacra coena spiritualiter ac- 



THE SACRAMENTAL PRESENCE. 251 

Yet in other parts of the work its authors even go be- 
yond Luther himself. 

When they say, this spiritual participation is effected 
by the mouth, the only intelligible idea deducible from 
their language is, that this influence, which Christ exerts 
on us through his body and blood, is made dependent on 
the oral reception of the external emblems, bread and 
wine. 

The habit which prevailed of using the strongly figura- 
tive language of the Saviour even beyond the extent of 
his example, often involves the earlier advocates of this 
second opinion in inconsistency ; yet there was always a 
strong party in the church who favoured Melanethon's 
views, nor was the power of the princes nor the influence 
of symbolic restrictions sufficient to repress them. 

Among the later divines who have asserted the merely 
virtual or influential presence of the Saviour in the eu- 
charist, may be ranked Reinhard, Zachariae, Storr, Flatt, 
Marheinecke, &c. 

Of this opinion also was the distinguished reformer, 
Calvin, whose sentiments are in this country often mis- 
apprehended, but who certainly used language fully as 
strong as that above cited from the Lutheran Symbol. 
'I therefore maintain (says Calvin) that in the mystery 
of the supper, by the emblems bread and wine, Christ is 
really exhibited to us, that is, his body and blood, in 
which he yielded full obedience in order to work out a 
righteousness for us : by which, in the first place, we 
may as it were become united with him into one body, 
and secondly, being made partakers of the substance of 
himself, also be strengthened by the reception of every 
blessing." 1 The entire opinion of Calvin is thus stated 

cipi, edi et bibi. Tarnetsi enim, participatio ilia ore fiat ; tamen mo- 
dus spiritualis est." 

] Dico igitur in ccense mysterio per symbola panis et vim Christum 
vere nobis exhiberi, adeoque corpus et sanguinum ejus, in quibus om- 
nem obedientiam pro comparanda nobis justitia adimplevit; quo 
scilicet primurn in unum corpus cum, ipso coalescamus ; deinde par- 
ticipes substantias ejus facti, in bonorum omnium communicatione 
virtutem quoque sentiamus. — Institut. Lib. IV. C. XVII. 11. The 
language of the Augsburg Confession is the same, " quod corpus et. 
sanguins Christi vere admit.' 1 



252 SPECIAL EUCHARISTIC BLESSING. 

by a very distinguished living writer of Germany i 1 
"Calvin's spiritual reception of the body and blood of 
Christ is indeed a real but not an oral one, and consists 
in this, that in the moment in which we partake of the 
bread and wine, if our hearts are by faith elevated to him, 
a supernatural influence emanates from the substance of 
the glorified body of Christ (that is and remains in hea- 
ven) by which the soul of the believer is animated and 
strengthened in a mysterious manner. But the unbe- 
liever receives nothing more than bread and wine." The 
only difference between the above extracts from Calvin 
and the views of some Lutherans is, that the former con- 
fines this supernatural influence to believers, whilst the 
latter extend it to all who partake of the consecrated ele- 
ments. 

III. The third opinion is, that there is no presence of 
the glorified human nature of the Saviour, either sub- 
stanticd or influential, nor any thing mysterious or 
supernatural in the eucharist ; yet that whilst the bread 
and wine are merely symbolic representations of the 
Saviour's absent body by which we are reminded of 
his sufferings, there is also a peculiar and special, 
spiritual blessing bestowed by the divine Saviour on all 
tvorthy communicants, by which their faith and Chris- 
tian graces are confirmed. This view seems sometimes 
to have been maintained by Melancthon and by some of 
those Lutheran divines, who were termed Sacramenta- 
rians ; and is received by not a few theologians of the 
Lutheran church in Europe and America at the present 
day. 

According to this view, the Holy supper exerts its in- 
fluence as a symbolic representation of divine truth, on 
the principles explained in the discussion of the means of 
grace, see Art. V. but its worthy reception is also the 
condition of a special spiritual blessing from the divine 
Saviour, beyond that of the other means ; a) Not only 
because religious exercises of various kinds are usually 

'Brettschneider's Systematische Entwickelung aller in der Dog- 
rnatik vorkonamender Be^riff'e, p. 721. edit. 3. 1S26. 



SPECIAL EUCHARISTIC BLESSING. 253 

combined on sacramental occasions, and continued longer 
than at other times ; but b) also because of the peculiarly 
impressive manner in which the solemn truths conveyed 
by it are presented to the mind ; and c) in consequence 
of the Saviour's promise of a peculiar spiritual blessing 
on the celebration of this ordinance, which is invariably 
conferred on all worthy communicants. The promise of 
this blessing they regard as contained in the strongly 
figurative language of the Saviour, by which he repre- 
sents himself as the spiritual food of the soul, and also in 
the declaration of Paul, that tiie cup and bread are the 
communion, or communication, bestowment, or imparta- 
tion, of the body and blood of Christ, that is, of the bless- 
ings purchased by his atoning death. 

IV. The fourth opinion is, that there is no presence 
of the human nature of the Saviour of any kind in the 
holy supper ; nor any peculiar spiritual influence con- 
nected with this ordinance other than that accompany- 
ing the truths, which it symbolically represents. 

This opinion was maintained by the distinguished re- 
former Zuinglius, and is generally received by his follow- 
ers in Europe and America, and at present also by the 
great mass of the Calvinistic churches, which gradually 
abandoned the views of Calvin on this subject. 

There are but two points of doctrinal diversity, worthy 
of note between the second and third views above de- 
tailed, a) The former maintains that the influence exerted 
on communicants is a supernatural and mysterious one, 
whilst the latter ascribes to the eucharist itself, no other 
effect, than the moral influence of the truths which it sym- 
bolically represents. And b) the former considers the 
special influence of this ordinance as exerted by the glori- 
fied human nature of the Saviour, whilst the latter re- 
gards the special blessing, attendant on the worthy parti- 
cipation of the Lord's supper, as a gracious influence 
emanating from the divine being. 

In regard to practical utility, there appears to be little 
or no difference between them. If, as is contended, the 
influence emanating from the Saviour, is nothing mate- 
rial ; what can it be but a special spiritual blessing on 



254 SUBJECTS OF THIS ORDINANCE. 

the soul of the communicant ? And it may be questioned, 
whether, what is termed an " influential 1 - presence, can 
in propriety of language be termed any presence at all. 

In point of exegetical evidence, it has been argued with 
no small degree of plausibility, that the opinion of a real, 
that is, an actual presence, either substantial as held by 
Luther, or influential as maintained by Melancthon and 
Calvin, has a decided advantage over the other views. 

After a protracted and unprofitable struggle, the Luther- 
an church has long since settled down in the happy con- 
viction, that on this, as on all other subjects not clearly 
determined by the inspired volume, her sons shall be left 
to follow the dictates of their own conscience, having none 
to molest them or make them afraid. In the Lutheran 
church in this country, each of the above views has some 
^advocates, though the great body of our divines, if we 
mistake not, embraces either the second or third. 

Y. The subjects of this Ordinance, 

It is obvious, from the very design of this ordinance, 
that it ought not to be administered, either to children, 1 
to the insane, or to the immoral or careless sinner. Not 
to children, because they are incapable of receiving it in 
remembrance of Christ. Yet this were of itself not con- 
clusive, for the same objection would lie against circum- 
cision of infants, which was nevertheless commanded by 
God. But in regard to the eucharist, Paul expressly pre- 
scribes self-examination as a necessary preparation, and 
also pronounces a judgment on all those communicants 
who do not discern the Lord's body. In Germany young 
persons are usually admitted to this ordinance at the age 
of fourteen or later; in this country, persons are not 

'It was customary in the third century, especially in the African 
church, to administer this sacrament to children. Usually it was 
given them in milk and honey. Augustine regarded it as essential 
to the salvation of children, and hased his opinion on John 6: 50. 
Nay, so extravagant were the views of the mysterious efficacy of 
this ordinance, that it was sometimes administered even to the dead, 
and deposited with them in the grave. 



QUALIFICATIONS FOR SACRAMENTAL COMMUNION. 255 

generally received so early, unless they exhibit decided 
marks of piety. Not to the insane, as they are, for the 
time being, not responsible agents. Nor to the immoral 
or indifferent, as their character is obviously incompatible 
with a sincere attempt to commemorate the sufferings of 
the Saviour. 

All worthy communicants must be a) members of the 
visible church by baptism, and be in good standing. 
From the earliest ages it was customary to exclude those, 
who were under church discipline, from this ordinance, 
b) They must have a sincere belief in the Lord Jesus 
Christ and the plan of salvation proposed in the gospel. 
Ifmenihers of the visible church should unhappily so far 
backslide as to fall into unbelief, though they may not 
have yet been disciplined by the church, they ought not 
to present themselves at the table of the Lord. 

c) They must be engaged in a sincere effort to lead a 
life accordant with their profession. What progress they 
should first have made before they approach the sacred 
board, is not specified in the sacred volume, nor does it 
appear from the nature of the ordinance, that any other 
qualifications should be required than those which entitle 
an adult to baptism. Accordingly, the practice and the- 
ory of the Lutheran church on this subject are, we think, 
correctly expressed in our Formula of church government. 
They must have surrendered themselves to God, "they 
must be obedient subjects of divine grace, that is, they 
must either be genuine Christians, or satisfy the church 
council, that they are sincerely endeavouring to become 
such.' 51 We could not maintain that no one can properly 
be admitted to this ordinance, who has doubts of having 
experienced an entire change of heart ; yet certainly no 
one ought either to desire, or be permitted by the church 
council, to partake of this sacred feast, whose conduct 
has not for sometime before afforded satisfactory evidence 
of his having renounced the ways of sin, and, insincerity 
of heart, engaged in working out his salvation with fear 
and trembling. 

1 Formula. &c. Chap. IV. Sec. V. 



258 QUALIFICATIONS FOR COMMUNION* 

The practice of the church in the earliest ages seems 
evidently to have been, that all candidates for sacramental 
communion, were first received, for some length of time, 
as probationers, termed catechumens ; that as such they 
received particular instruction on the doctrines and duties 
of the Christian religion: and were not admitted to the 
table of the Lord, until they had proved their profession 
by their conduct. 

On the other hand, those who possess the above-men- 
tioned qualifications need not be deterred from enjoying 
the benefits of this blessed ordinance by a dread of incur- 
ring the wrath of God. Because a) such abuses as the 
apostle censures in the Corinthian Christians, viz. drunk- 
enness and gluttony, never occur at the present day ; b) 
If the persons possessing these qualifications, seek to pre- 
pare their hearts by " self-examination," and thus come 
with an humble, penitent and believing heart, they will 
not be unworthy communicants. c) Even the sin of un- 
worthy communion does not necessarily involve " dam- 
nation/' any more than other flagrant sins of which we do 
not repent. The Greek word, used by the apostle, pro- 
perly signifies judgment : and the context proves, that he 
meant temporal chastisements, (therefore are many weak, 
&c.) which were inflicted for the benefit of the transgres- 
sor, that his soul might not be damned. For he after- 
wards says : " we are judged, (chastened), that we may 
not be condemned." The erroneous version of this word, 
iias justly been regarded by many able commentators, as 
the most unhappy one contained in the common English 
version. It has certainly instilled a superstitious dread 
into many pious minds, which materially interfered with 
the intended comfort and edification of this holy ordinance. 
Let the sincere disciple of Christ, therefore, cast off this 
fearful apprehension, and having duly examined himself 
and renewed his purposes of holy obedience, let him thus 
eat that bread and drink that wine, which were appointed 
as emblems not of divine wrath, but of the dying love of 
a crucified Redeemer. 



CONFESSION. 257 

ARTICLE XL 

Of Confession. 

In regard to confession they teach, that private ab- 
solution ought to be retained in the churches ; but that 
an enumeration of all our transgressions is not requisite 
in confession. For this is an impossibility, according 
to the declaration of the Psalmist: Who can under- 
stand his errors ? 

Although the churches advocated the retention of con- 
fession, they entirely changed its nature, and divested it 
of the objectionable features belonging to it in the Roman 
Catholic church, a) They declare it void of scriptural 
authority, and merely regard it as a custom of the church, 
which, in the case of true penitents, may tend to tranquil- 
lize the conscience ; and which affords the pastor a con- 
venient opportunity for personal interview with each com- 
municant. In discussing the abuses of the Roman church, 
which were corrected by the Reformers, they expressly 
declare 1 that " Confession before or to a priest, is not 
commanded in scripture." b) They denied that the priest 
has the power absolutely to forgive sins, either at confes- 
sion or elsewhere, attributing to him only that declarative 
power conceded by all protestants, of announcing to the 
applicant the conditions on which God has promised to 
forgive sins ; and leaving it to the conscience of the sin- 
ner himself, and the judgment of the all-seeing God, to de- 
cide whether he possesses these qualifications. "It is 
not," say they, 2 "the declaration of the officiating priest 
which we are to believe, but the word of God, who for- 
gives our sins. , ' c) They reject as unscriptural and im- 

: Art. 25. On the abuse of Confession. 
^Ibid loc. cit. 



258 



CONFESSION. 



proper, " penance, indulgences, pilgrimages, &c. And 
(1) declare that " we obtain pardon solely by faith" in the 
Lord Jesus. The rite of private absolution has however 
since been entirely rejected by ihe Lutheran church, and 
nothing but the following custom retained, viz. That on 
the day prior to the time of preparatory service, and some- 
times*also before and after the preparatory service itself, 
the intended communicants visit the pastor in his house, 
or some other suitable place, and give him an opportunity 
of conversing with them individually on their spiritual 
condition, and of recording their names in the sacramen- 
tal register. 

At the preparatory service, after singing and prayer, a 
suitable discourse is delivered, the object of which is to 
assist the hearers in examining themselves, in order to 
bring them to a sense of their sinfulness, to induce them 
to humble themselves before the throne of God, to seek 
forgiveness of sins in the blood of the Redeemer, and to 
make the solemn resolution to amend their lives. After 
this, questions embodying a confession of sins and re- 
liance on the Saviour for pardon are proposed by the pas- 
tor, and answered affirmatively by ail who feel able thus 
to reply. The congregation then kneels, the pastor offers 
up a fervent prayer of confession, after which, when the 
audience has arisen, he repeats the promises of God to 
pardon truly penitent and believing souls; and warns all 
to guard against self-deception or hypocrisy, because (lie 
adds) the sins of hypocrites and unbelievers God will not 
pardon, notwithstanding their external confession. 

In some of our churches the above named visit of the 
people to the pastor, for the purpose of private and ger- 
soflaCinterview with them, has become obsolete. 



OF REPENTANCE . 259 

ARTICLE XII. 

Of Repentance. 

Concerning repentance they teach, that those who 
have relapsed into sin after baptism, may at any time 
obtain pardon, when they repent: and that the church 
ought to grant absolution (restore to church privileges) 
such as manifest repentance. 

But repentance properly consists of two parts. The 
one is contrition or dread on account of acknowledged 
sin. The other is faith, which is produced by the 
gospel, or by means of absolution : which believes 
that pardon for sin is bestowed for Christ's sake ; 
which tranquillizes the conscience, and liberates it 
from fear. Such repentance must be succeeded by 
good works as its fruits. 

They condemn the doctrine of such as deny, that 
those who have once been justified, may lose the Holy 
Spirit. In like manner those who contend, that some 
persons attain so high a degree of perfection in this 
life, that they cannot sin. They reject also those, 
who are unwilling to absolve (restore to church privi- 
3) such as have backslidden after baptism, even if 
they repent : as also those who teach that remission 
of sins is not obtained through faith ; but require us 
to merit o-race bv our ^ood works. 

The nature and constituent parts of true repentance, 
have already been discussed, in the consideration of the 
moral changes wrought in the snind of the sinner, by the 
Holy Spirit through the means of grace; (Art. VI.,) to 
which the reader is referred. By an enumeration of 
the constituent parts of repentance, taken in i"s general 
sense, the Confessors designed to contradict the erroneous 



260 ROMAN CATHOLIC VIEW OF REPENTANCE. 

views of the Papists, who teach that repentance consists 
of these three parts, contrition of heart, oral confession 
to a priest, and satisfaction* by performing certain meri- 
torious works of penance, prescribed by the priest. 

The latter clause of this article touches on the doc- 
trines of final perseverance and sinless perfection, both of 
which are rejected by the Confessors. 

There is a slight variation between the phraseology of 
the German and the Latin original, in regard to the for- 
mer of these opinions. The language of the latter we 
have given above ; the German copy says : " We reject 
the opinion of those who teach, that such as have once 
become pious* cannot fall from grace." The sense of 
both readings is substantially the same. Both clearly re- 
fer to the doctrine of final perseverance : because all par- 
ties admitted the possibility of a believer's temporary re- 
lapse into sin. The Latin original specifies this as an er- 
ror of the Anabaptists. The followers of Zuingli are not 
also here referred to, because this doctrine formed no part 
of their creed ; and the Institutes of Calvin were not yet 
in existence. 1 When therefore we recollect, that Melanc- 
thon composed the Augsburg Confession out of the Tor- 
gau Articles which Luther had written, and that, when 
completed, it was submitted to the review, and received 
the entire sanction of Luther ; we are unable to see any 
more reason to doubt, that at the time when this confes- 
sion was presented, A. D. 1530, Luther had rejected the 
error here condemned, than that he had renounced the 
papal corruptions rejected in the same articles. The fact 
that his subsequent publications occasionally exhibit lan- 
guage inconsistent with this article of the Confession, only 
proves that this great master spirit of the Reformation, 
had not leisure, amid the overwhelming labours of his 
life, fully to systematize his views, and adjust his phrase- 
ology to the minute relations of the theological system. 2 

J They were first published in 1533. 

2 On the question, whether Luther retained those doctrines after- 
wards known as the peculiarities of Calvin, see Schlosseri Lutheran 
Lutheranus ; in which the author demonstrates the opinion above 
expressed, by copious citations from Luther's works on all the distin- 
guishing points, and especiall} 7 unconditional election and reprobation. 



luther's Calvinism. 2GI 

The following extract, from his Hauspostille, may serve 
as a specimen of I uther's language on this subject. 

" i For many be called but few chosen.'— -Matt. 20. 16. 
Some put their own construction on these words and ex- 
plain them thus : Many be called, that is, God tenders 
his grace to many, but few are chosen, that is, he bestows 
his grace on few, because few are to be saved. But this 
is indeed a wicked interpretation, for how is it possible 
for one, entertaining such ideas of the divine character, not 
to be an enemy of God, whose will alone, according to 
this view, is wanting in order to his salvation ? More- 
over let this exposition be contrasted with that which a 
man will cherish after he shall have become experimen- 
tally acquainted with the Lord Jesus Christ, and it will 
be found to be nothing less than downright diabolical 
blasphemy. 

"This passage has therefore an entirely different mean- 
ing. Many be called, &c. The Gospel is general and 
public, and designed for all and every one who will hear 
and accept it. God requires it to be proclaimed thus gene- 
rally and publicly lor the very purpose that all and every- 
one may hear, believe and receive if, and be saved. 
But how do men act? precisely as is stated in the words 
under consideration : few are chosen, that is, few so de- 
mean themselves toward the Gospel that God can take 
pleasure in them. This is what, is implied in not being 
chosen in Christ. Those are the chosen, those the per- 
sons that please God who hear the gospel diligently, be- 
lieve in Christ, manifest their faith by their good works, 
and cheerfully submit to the sufferings brought upon them 
by the faithful practice of their religious duties. This is 
the true sense, which can perplex none, and is adapted 
to the reformation of all. On the other hand, those who 
believe that God is not anxious for the salvation of all, 
are in danger either of falling into despondency, or of be- 
coming secure and reckless sinners, living like brutes, 
and thinking it is already decreed whether we are to be 
saved or not, why then should we concern ourselves 
about it ? 

" It is God's earnest will and desire from all eternity 



262 



LUTHER S CALVINISM. 



that all mankind may be saved and be n made partakers 
of eternal glory, as Ezekiel 18th ch. has plainly de- 
clared, "Have I any pleasure at all that the wicked 
should die, saiih the Lord God, and not that he should 
return from his id ays and, live?" If then he desires 
the salvation of every sinner that lives and moves every 
where under the high and wide heavens, why should 
you, influenced by foolish thoughts suggested by the 
enemy, exclude and separate yourselves from the grace 
of God ? Houspost. domin. sept. fol. m. 62. 63. ed. 
Francof. ad. Vidar. 1548. 5 

But the only impartial and decisive course is to ex- 
amine all his works, and also all his correspondence, 
according to their date, and trace the gradual change in 
his opinions. This, according to the unanimous testi- 
mony of all Germany, no man has ever done more im- 
partially than the celebrated Dr. Plank, Professor of 
Theology at Gcettingen, in the preparation of his invalu- 
able work, entitled, "History of the Rise, Changes, and 
Formation of our Protestant System of Doctrines, 
from the commencement of the Reformation till the In- 
troduction of the Form of Concord." (1580.) The 
entire impartiality and great ability of this work, which 
cost the author twenty years of labour and investigation, 
are conceded by all parties. The result of his examina- 
tion may be seen in the following valuable quotation, 
which, whilst it folly sustains the positions of the Popu- 
lar Theology, also renders it intelligible, how such a 
diversity of sentiment might naturally exist on this sub- 
ject. ' Nevertheless, the Lutheran divines did not, for a 
long time, see proper to take any notice of it, (viz: of 
the prominence and full developement given to this doc- 
trine by Calvin, and of its introduction into the Swiss 
churches ;) and even the zealots of Lower ,Saxony, who 
had taken occasion from the Geneva " Consensus," to 
renew the contest concerning the Lord's supper, ob- 
served a perfect silence on this incalculably more impor- 
tant doctrine, although Calvin appeared to urge them the 
more explicitly to its adoption. Melanchton alone de- 
clared to him, that although he would not quarrel with 



of Luther's Calvinism. 263 

him about it, he would never consent to adopt his (Cal- 
vin's) views on predestination. 1 But the silence of the 
other Lutheran divines on this subject, although it might 
appear to have been the result of indifference, was owing 
to a very satisfactory reason, of which the greater part of 
them were well aware. It cannot be denied, that the 
Augustinian theory of Predestination had already been 
forsaken by the Lutheran church. Yet her divines could 
not but feel, that they had changed their ground. The 
fact could not be concealed, that Luther had once em- 
braced this doctrine in its full rigor, and even zealously 
defended it against Erasmus, and that his early adhe- 
rents, including even Melancthon himself, had at first 
done the same. It is indeed true, they could prove that 
the doctrine was not long retained, and that Luther him- 
self had abandoned, it! But even this concession would 
give an advantage to an opponent, in this dispute, which 
they were utterly unwilling to concede to Calvin. They 
therefore determined, rather not to dispute with him on 
this subject at all. But there was another reason, which 
probably aided in causing them to keep silence on this 
subject. The greater part of Lutheran divines had, like 
Luther himself, receded from the Augustinian theory of 
predestination, very probably without themselves being 
fully aware how this result had been brought about. 
They found themselves removed from it, before they had 
wished to be ; and it was Melanchton, and no one else, 
who had produced the change. In the first improved 
edition of his Loci Theologici, and doubtless still earlier 
in his oral lectures, he had proposed a theory, which, 
both in its principles and consequences was in direct 
contradiction to the Augustinian view. This contradic- 
tion, which Melanchthon himself took no pains to bring 
to light, was however, at first, not generally perceived. 
Hence several of the principles of his new theory were 
adopted with the less apprehension, especially as each 

^slelanchton did not even answer the first letter of Calvin, in 
which he requested his assent to the doctrine. See Calvin's epist. 
p. 133. 153. 



264 of luti-ier's Calvinism. 

one of them, considered by itself, appeared to be incon- 
testibly true, both according to reason and Scripture. 
Thus his cardinal ideas of the divine election of all men 
in Christ, of the universality of divine grace, of the ex- 
tension of the atonement and merits of Christ to all men, 
had been embraced by nearly all the divines of their 
party, and by Luther himself, before they perceived that 
their views of an absolute decree of God, and the Augus- 
tinian doctrine of predestination were utterly irreconcile- 
able with them. But, when at last they made the dis- 
covery, they found their position in several respects an 
embarrassing one, and were unable immediately to ex- 
tricate themselves. They felt unwilling, not only so 
suddenly to abandon a doctrine which they had pro- 
fessed; but even to abandon it at all. They were 
conscious that Augustin's doctrine of predestination ap- 
peared to be inseparably connected with some other parts 
of his system, such as the total inability of man to do 
any thing good, which they were firmly determined 
never to relinquish. On the other hand, they were just 
as anxious to retain the features of Melanchthon's theory, 
which they had adopted; and were therefore brought 
into a dilemma, which they could not but feel. The 
greater part of their divines now adhered to tffe view of 
Melanchthon, that God desires and strives to bestow sal- 
vation on all men in and through Christ, from which it 
necessarily followed, that his decree concerning the des- 
tiny of each individual could not be absolute. But they 
at the same time retained the opinion of Augustine, that 
depraved man can do nothing at all in the work of his 
salvation, cannot exert even the feeblest effort of his will ; 
which seemed just as necessarily to imply that the salva- 
tion or damnation of each individual, could be decided 
only by an absolute decree of God. Some .of them pro- 
bably had an impression, that there must be some method 
of avoiding the last mentioned inference; but their views 
were indistinct. Hence it happened, that during the Sy- 
nergistic controversies some of them again embraced the 
Augustinian theory in full. The greater part of them, 
however, believed that all they wanted was a more sys- 



SINLESS PERFECTION. 265 

tematic adjustment and connexion of the opinions they 
entertained, and this conviction was undoubtedly the 
principal reason for that caution, with which, in direct 
opposition to the polemic spirit of that age, they evaded 
a controversy on this subject. It was, therefore, not 
until 1561, that a formal dispute on this subject occurred 
between the Lutheran and Calvinistic divines, the occa- 
sion of which was the celebrated Zanchius, at that time 
Professor of Theology at Strasburg." 1 This is a cor- 
rect and impartial statement of the facts in the case, 
which never has been, and never can be successfully 
controverted. 

The other error, which the Confessors condemn in this 
Article is the belief of 

Sinless perfection. 

Many advocates for the use of this phraseology at the 
present day, explain it in a manner perfectly consistent 
with the word of God, and seem inconsistent only in re- 
taining the name, whilst they reject the thing. Others 
entertain opinions on this subject calculated to foster 
spiritual pride, and at variance with truly spiritual views 
of our own unworthiness. The point in question is not, 
whether believers can be perfectly sincere in their efforts 
to serve God : this is not only possible, but necessary to 
the character of a true believer. Nor is the question 
whether we can attain evangelical perfection, that is, 
whether we can perform what is required of us in the 
gospel as the condition of salvation, viz. repentance, faith, 
and a constant effort to fulfil the whole law ofGod. But 
the point is, can a believer yield an absolutely perfect 
obedience to all the requisitions of the divine law, by the 
omission of not a single duty in thought, feeling, word 
and deed, and by the commission of no act of thought, 
feeling, word or deed, that is opposed to the all-perfect 
law of God ? That we cannot attain this perfection in 
the present life is evident, from 

^r. Plank's Geschichte, &e. vol. vi, pp. 806, 809. Gcettingen 
1300. 

12 






266 SINLESS PERFECTION. 

1. The most unequivocal declarations of the sacred 
volume. St. John expressly pronounces that man the 
subject of self-deception, and void of truth, who pro- 
fesses to have no sin. 1 The same doctrine is taught by 
the apostle James, 2 who declares that in many things we 
all offend, and by other inspired pen-men. 3 

2. It is evident from the conflict with indwelling sin, 
which all true Christians are required to carry on till 
death. The apostle Paul declares to his Galatian fellow 
Christians, that the flesh lusteth against the Spirit, so 
that they could not accomplish even those holy purposes 
which they formed. 4 And to the Romans he confessed 
that there was still a law in his members opposed to the 
better dictates of his judgment. 5 

3. In the Lord's prayer we are taught by the Saviour 
himself to implore pardon for our daily offences. I>ut 
where could be the necessity of imploring pardon, if we 
had committed no offence ? 

4. The law of God requires perfect obedience not only 
in outward actions, but also in the thoughts and affections 
of the heart. This obedience moreover must be univer- 
sal, and perfect in degree. But what mortal can with 
truth assert, that his heart is ever glowing with seraphic 
ardor for the cause of his heavenly Father, and can chal- 

M John 1: 8. If we say that we have no sin we deceive ourselves, 
and the truth is not in w. 

2 James 3: 2. For in many things we offend altogether. 

3 Eccles. 7: 20. For there is noC a just man on earth, that doeth 
good and sinneth not. Prov. 20: 9. Who can say, I have made 
my heart clean, I am pure from my sin? 1 Kings 8: 46. 

4 Gal. 5: 13. 17. For, brethren, — the flesh lusteth against the 
Spirit, and the Spirit against the flesh : and these are contrary the 
one to the other ; so that ye cannot do the things that ye would. 

5 Rom. Tj 18 — 25. For I know that in me (that is in my flesh) 
there dwelleth no good thing : for to will is present with me (this 
was not the case before the apostle's conversion) ; but how to per- 
form that which is good I find not. — For I delight in the law of 
God after the inward man (this also he could say only after his con- 
version) ; but I see another law in my members warring against the 
law of my mind, and bringing me into captivity to the law of sin, 
which is in my members. O wretched man that I am ! Who shall 
deliver me from the body of this death ? 



SINLESS PERFECTION. 267 

lenge the omniscient Jehovah, 4i who pntteth no trust in 
his saints, and before whom the heavens are not clean," 
to find any sin in him I 1 

5. Tne ancient saints confessed their short comings ; 
how then shall we pretend to excel them in holiness ; 2 
Hence, the few passages, in which they are called "per- 
fect," evidently refer to comparative perfection. 

6. If any believer attained the state of perfection on 
earth, he would no longer need the daily application to 
the blood of the Saviour : but might be justified by the 
deeds of the law, and take the glory to himself! 

7. The scripture passages adduced, are misinterpreted. 
According to the principles of sound exegesis, as Dr. 
Storr has proved, 3 the declaration (1 John 3: 9.) "Who- 
soever is born of God, sinneth not," &c. has reference to 
the Gnostic morality of Cerintlms, which permitted pro- 
fessed Christians to live in habits of licentiousness ; and 
should be rendered thus : " Whosoever is born of God, 
doth not live in sin ; for his seed remaineth in him, and 
he cannot live in [habits of) sin, because he is born of 
God." The texts, which command us to pray for per- 
fection, and to strive after it, presuppose its attainable- 
ness. but not the fact that any have attained it. 

8. The more our spiritual discernment is improved, 
X) e more clearly shall we see our own depravity. Thus, 
the nearer a Christian actually approaches to perfection, 
the farther will he seem to himself to be removed from 
it. Hence, the testimony of men concerning their hav- 
ing attained perfection themselves, is good for nothing 
at all. 

] Job 15: 14—16. 

8 Psalm 130: 3. If thou, Lord, shouldst mark iniquities, O Lord, 
who shall stand? Psalm 143:2. Enter not into judgment with 
thy servant; for in thy sight shall no man Living be "justified. ]sa. 
64: 6. But we are all as an unclean thing: and aJl our righteous- 
nesses are as filthy rags. 

3 See Storr on the Design of the Gospel and Epistles of John, 
p. 173. 



268 USE OF THE SACRAMENTS, 

ARTICLE XIII. 

Of the use of the Sacraments. 

Concerning the use of the sacraments, our churches 
teach, that they were instituted not only as marks of 
a Christian profession amongst men; but rather as 
signs and evidences of the divine disposition towards 
us, tendered for the purpose of exciting and confirm- 
ing the faith of those who use them. Hence the sa- 
craments ought to be received with faith in the 
promises which are exhibited and proposed by them. 
They therefore condemn those, who maintain, that 
the sacraments produce justification in their recipients 
as a matter of course (ex opere operato,) and who do 
not teach that faith is necessary, in the reception of 
the sacraments, to the remission of sins. 

The topics of this article, having made the subjects of 
ample discussion under Articles IX and X, the reader is 
referred thither for information on them. 



ARTICLE XIV. 

Of -Church Orders. 



Concerning church orders they teach, that no per- 
son ought publicly to teach in the church, or to ad- 
minister the sacraments, without a regular call. 



'3 



The necessity of a regular call to the gospel ministry 
was naturally introduced in treating of the officers of the 
church under Articles VII. and VIII. 



RELIGIOUS CEREMONIES. 289 

CHAPTER XVIII. 

OF RELIGIOUS CEREMONIES. 
Art. XV. Of Religious Ceremonies. 

Concerning ecclesiastical ceremonies they teach, 
that those ceremonies ought to be observed, which 
can be attended to without sin, and which promote 
peace and good order in the church, such as certain 
holy-days, festivals, &c. Concerning matters of this 
kind, however, caution should be observed, lest the 
consciences of men be burdened, as though such ob- 
servances were necessary to salvation. Men should 
also be apprised, that human traditionary observances, 
instituted with a view to appease God, to merit his 
favour, and make satisfaction for sins, are contrary to 
the gospel and the doctrine of faith. Wherefore vows 
and traditionary observances concerning meats, days, 
&c. instituted to merit grace and make satisfaction for 
sins, are useless and contrary to the gospel. 

This article asserts in regard to human and uninspired 
regulations in church matters in general, what the For- 
mula of the Lutheran church in this country alleges con- 
cerning government and discipline in particular : i4 That 
as Jesus Christ has left no entire, specific formulary of 
government and discipline for his church ; it is the duty 
of every individual church to adopt such regulations as 
appear to diem most consistent with the spirit and pre- 
cepts of the New Testament, and best calculated to sub- 
serve the interests of the church of Christ.'' 1 There can 
be no doubt of the applicability of this principle to cere- 
monies and forms of worship ; for no one will contend 

Chapter I. sect. 5. 



270 



OF FESTIVALS. 



that the New Testament contains a " specific and entire" 
directory on this subject. 

Of Festivals. 

Under the sanction of this principle, whilst the Con- 
fessors rejected the great majority of fasts and holydiys, 
which had accumulated into an intolerable burden in the 
papal church, and seriously interfered with the temporal 
duties of men ; they retained on the ground of expediency 
a few of the cardinal holydays, which had been institu- 
ted in the earlier ages in commemoration of the funda- 
mental facts of the Christian religion: such as the birth, 
suffering, resurrection and ascension of the son of God 
and the out-pouring of the Holy Spirit. Nor does their 
conduct, on this subject, appear to us objectionable. It 
has been no small part of the wisdom of nations to per- 
petuate the memory of salutary events and illustrious 
personages by various methods. For this purpose the 
pencil of the painter, the chisel of the statuary, the bold 
designs of the architect and the highest inspirations of 
the poet have all been put into requisition; and for the 
same reason have the wisest nations set apart particular 
days, to commemorate illustrious personages and events 
in their history. Christianity addresses herself to man 
as he is, and the means by which her doctrines are per- 
petuated, are adapted to the laws of the human mind. 
Hence, on the same principle, and with infinitely greater 
propriety, the Christian church lias set apart particular 
days, to keep alive in the forgetful memories of her chil- 
dren, the recollection of the principal events connected 
with the establishment of our holy and divine religion. 
And if it be just to perpetuate the memory of the patriot, 
who liberates his country from the yoke of foreign bond- 
age ; how much more is it proper to cherish the memory 
of him, who delivered a world from the servitude of the 
arch-enemy Satan. If he who bestows temporal bless- 
ings on his country, is justly recollected with gratitude; 
much more should the noblest feelings of our souls be 
called into action, and the most fervent gratitude be eu- 



CHRISTMAS, GOOD-FRIDAY, EASTER, ETC. 271 

kindled in our hearts, by the recollection of him, who 
purchased for a fallen and guilty world the incalculable 
blessings of eternal life. 

But there is another aspect of this subject deserving of 
notice. Christianity is a religion designed for the whole 
mass of mankind. Now matters of fact, the truth of 
which rests on the testimony of the senses, are most 
intelligible to the great body of men; and for obvious 
reasons arising from the structure of the mind, best cal- 
culated to make an impression upon them. Hence the 
very pillars on which Christianity was wisely made to 
rest, are matters of fact, intelligible in every language, 
suited to the capacity of every nation, and equally appli- 
cable to all future generations. Without admitting these, 
no man can be a Christian; and a sincere and cordial be- 
lief of their truth, is closely connected with the character 
of a true disciple of our Lord. Hence every rational 
method, actually tending to extend and perpetuate the 
knowledge of these facts, must exert a salutary influence 
en Christianity itself. The disorders and dissipation, 
which in some places occur on these days, are remnants 
of papal corruption; and have no more connexion with 
the rational observance of these festivals, than with a fast 
day appointed by any church or by the civil authorities 
of our land. The only days thus celebrated by the Lu- 
theran church in this country are Christmas, Good- 
Friday, Easter, Ascension day and Whitsunday. The 
same days, together with some others, are, also observed 
by the Episcopal churches in our land. 

The Congregational and Presbyterian churches do not 
celebrate any stated ecclesiastical festivals, although they 
observe days of occasional and temporary appointment, 
for fasting, humiliation and prayer. 

The Confessors however justly enter their protest 
against the undue multiplication of such human enact- 
ments ; as well as against the ascription of divine autho- 
rity and obligation to them. In the list of "Abusus 
Mutati," or "Abuses corrected," which was presented to 
die diet along with this Confession, they adduce scripture 



272 



OF POLITICAL AFFAIRS. 



proof, 1 which clearly establishes the impropriety of the 
errors here rejected. 



CHAPTER XIX. 



OF CIVIL GOVERNMENTS. 



Art. XVI. Of Political Affairs. 

In regard to political affairs our churches teach, 
that legitimate political enactments are good works of 
God ; that it is lawful for Christians to hold civil of- 
fices, to pronounce judgment and decide cases ac- 
cording to the imperial and other existing laws; to 
inflict just punishment, wage just wars and serve in 
them ; to make lawful contracts ; hold property ; to 
make oath when required by the magistrate, to marry 
and be married. 

They condemn the Anabaptists, who interdict to 
Christians the performance of these civil duties. 

^latth. 15: 3. Bat he (Jesus) answered and said unto them, 
Why do ye also transgress the commandment of God by your tradi- 
tions ? v. 9. But in vain they do worship me, teaching for doc- 
trines the commandments of men. And in reference to the prohibi- 
tion of meats, v. 11. Not that which goeth into the mouth, defileth 
a man ; but that which cometh out of the mouth, this defileth a 
man. Rom. 14: 17. For the kingdom of God is not meat and 
drink; but righteousness and peace and joy in the Holy Ghost. 1 
Tim. 4: 1. 3. Now the Spirit speaketh expressly, that in the latter 
times some shall depart from the faith, giving heed to seducing 
spirits, and doctrines concerning demons (£*t/uoviuv) — forbidding to 
marry, and commanding to abstain from meats, which God hath 
created to be received with thanksgiving of them who believe and 
know the truth: Also Acts 15: 10. Col. 2: 16. 20. See chap. V. 
of the Abuses. 



Or CIVIL GOVERNMENTS. 273 

They also condemn those who make evangelical per- 
fection consist not in the fear of God and in faith, but 
in the abandonment of all civil duties : because the 
gospel teaches the necessity of ceaseless righteousness 
of heart, whilst it does not reject the duties of civil 
and domestic life, but directs them to be observed as 
of divine appointment, and performed in the spirit of 
Christian benevolence. Hence Christians ought ne- 
cessarily to yield obedience to the civil officers and 
laws of the land ; unless they should command some- 
thing sinful; in which case it is a duty to obey God 
rather than man. Acts 4: 1 9. 

I. Of Civil Governments. 

The civil government under which the Confessors 
lived was one of various, complicated and oft conflicting 
relations. The parties concerned were the emperor, the 
nobility, the people, and the pope of Rome. But apart 
from the Romish priesthood and the pope, who periodi- 
cally drained Germany of immense sums by the traffic 
in indulgences; it is well known that the Germanic Con- 
federacy, the constitution by w T hich the several states of 
that interesting country were then held together, was, as 
it still is, entirely too feeble to regulate the conflicting in- 
terests arising in peace, or to unite them by the bond of 
a common interest in time of war. It moreover contem- 
plates exclusively the independence and privileges of the 
princes, whilst it makes no provision for the rights and 
interests of the subjects. These are regulated by the 
prince and government of each circle separately. Ac- 
cordingly the inhabitants of some circles enjoyed a good 
degree of prosperity and freedom, whilst those of others 
were and still are grievously oppressed. It is certainly 
commendable, that living under a government so defec- 
tive, the confessors should have uttered not a word incon- 
sistent with the purest principles of republicanism; nay 
that they even asserted to the face of the Emperor, their 
right to resist such laws as they deemed sinful. 

12* 







274 THE DIFFERENT FORMS OF CIVIL GOVERNMENT. 

I. The Confessors do not pronounce any particular 
kind of government of divine origin. The different 
forms of government maybe reduced to the following: a) 
Despotism, or the dominion of one man, whose will is 
the exclusive law, unrestricted by any constitution, or by 
nobility. Of this kind have generally been the govern- 
ments of the Asiatic nations; whose sovereigns sway the 
sceptre of absolute control over the life and property of 
their subjects. The governments of Russia, Spain, and 
Austria, are but little removed from this form, and that 
of Prussia partakes of the same elements, b) Aristo- 
cracy, in which the government is lodged in the hands of 
nobles, c) Mixed or limited Monarchy ; in which the 
power is vested jointly in a king, the nobility, and repre- 
sentatives of the people, according to the provisions of a 
constitution. This form of government is found in Eng- 
land and France, and presents many advantages over the 
two first named, d) The Democratic or Republican form 
of government; in which the people are regarded as the 
only source*of power; which is exercised by representa- 
tives and executives chosen by the people for a limited 
time, and responsible to them. This is doubtless the 
most perfect form of government, as it secures in the 
highest degree the rights and happiness of all its citizens. 
Of this fact the history of our own favoured country 
affords demonstrative proof. Under any one of these 
forms of government the principles of the Reformers 
w T ould have led them to remain obedient, if it were ad- 
ministered in such a manner as to secure the rights and 
promote the happiness of its members. For it is a prin- 
ciple maintained by the ablest writers on political philoso- 
phy, that resistance to any existing government becomes 
proper and a duty, only when the grievances actually en- 
dured or with certainty foreseen, outweigh the hazards of 
anarchy and violence always attendant on revolutions. 
Yet the seeds of liberty, civil as well as religious, were 
sown by the Reformers ; and the same principles which 
led them to protest against the corruptions, and resist the 
incroachments of the Papal hierarchy, led our fathers to 
erect the standard of liberty on these Western shores, 



EFFECTS OF THE REFORMATION ON CIVIL LIBERTY. 275 

exploded the absurd doctrine of passive obedience to 
kings, and taught the crowned heads of Europe, that 
their subjects have rights, which can no longer be tram- 
pled on with the impunity of the dark ages. The salu- 
tary influence of the Reformation on the political con- 
dition of Germany, Denmark, Sweden, Switzerland, 
Holland, Geneva and England, is well known to all 
acquainted with the history of modern Europe. Even 
Russia, which, belonging to the Greek or Eastern church, 
did not sympathize in the commotions that rent the 
"Western hierarchy, still derived incidentally important 
advantages from the Reformation. Peter I. encouraged 
by the example of the British king, declared himself the 
head of the Greek church in his dominions, and inde- 
pendent of the patriarch of Constantinople. And the 
religious tolerance of the czars has induced many Pro- 
testant colonies from Germany, Poland and Holland, to 
seek a home in the bosom of their empire. 

IT. In this article the Confessors clearly represent the 
tv elf are of the whole community as the proper end of 
all civil governments. The legislative power is to be 
exercised in the production of "just laws." The judi- 
ciary is to be conducted on equitable principles ; " for 
the judgment to be given is just." " Just punishments" 
alone are to be inflicted, "the right of property," and 
"the obligations of contracts to be observed," and "the 
duties both of civil and domestic life are to be performed 
in the spirit of Christian benevolence." 

All human government is but an approximation to jus- 
tice ; nor is it possible for any thing short of infinite 
wisdom, either to frame a code of Laws, or execute one, 
in which the various interests of all the citizens and of 
every section of country can be perfectly adjusted, and 
the punishments be minutely graduated to every shade of 
guilt. Yet the worst government is better than entire 
anarchy, and the majority of human polities secure to 
their subjects a far higher degree of happiness, than 
could be attained without them, whilst some few confer 
on man all the blessings that he can reasonably ask. 
Christianity, whilst it expressly declares civil government 






2?6 



THE PROPER END OF ALL CIVIL GOVERNMENTS. 



as such to be of divine appointment, 1 does not prescribe 
any exclusive form of government, but the observance of 
its precepts on this subject will alleviate the burdens of 
the worst, and, fully acted out, will eventually conduct 
to the adoption of the best form, under which man is 
capable of living. It clearly points out the security and 
happiness of the whole community, as the end to be con- 
templated; whilst it leaves to the experience, judgment 
and conscience of men the adoption of the polity by 
which, at any time and in any nation it can best be se- 
cured; and devolves on every individual Christian and 
Christian minister the selection of the period when any 
existing abuse may be inveyed against, and reform be 
attempted with the hope of success. Had the divine 
Saviour prescribed any form, it doubtless would have 
been the republican ; for such is essentially the form of 
government which he gave to his church, as may be seen 
in the Formula annexed to this volume. But the grand 
design of his appearance on earth was not to erect a poli- 
tical fabric, but to redeem the human family, and estab- 
lish a spiritual kingdom; in which the sons and daugh- 
ters of men, by nature aliens from the commonwealth of 
Israel, should be elevated intellectually and morally, and 
qualified for citizenship in heaven, for participation in 
angelic felicity in the celestial empire of Jehovah. 

III. The Confessors inculcate the justice of revolu- 
tion, in those governments, which fail to accomplish the 
just end of their establishment. 

The sacred volume commands rulers to "be a terror 
not to good works, but to the evil;" to be " ministers of 
God for good;" 2 to execute righteous judgment, and 






1 l Peter 2: 13. Submit yourselves to every ordinance of man, 
for the Lord's sake : whether it be to the king, as supreme ; or unto 
governors as unto those that are sent by him for the punishment of 
evil doers, and for the praise of them that do well. 

This single explicit passage of God's word, uttered under the 
New Testament dispensation, ought to show the advocates of the 
No-government scheme, the fallacy of their views. 

2 Kom. 13: 3. For rulers are not a terror to good works, but to 
the evil. Wilt thou then not be afraid of the power ? Do that which 



AMERICAN REVOLUTION". 277 

" shed no innocent blood." 1 But if rulers transgress 
their duty, and require aught that is improper, we are 
commanded to obey God rather than man. 2 Accordingly 
the Confessors incorporate the same doctrine in their ex- 
position of the principles by which they are governed, 
and expressly declare, that obedience to civil officers 
ceases to be a duty, when their demands on us are incon- 
sistent with right. But if it be a duty of every indivi- 
dual under such circumstances to refuse obedience to 
existing governments, he should do it in a manner pro- 
mising success. Combination among the oppressed is 
necessary to a successful resistance of existing govern- 
ments, and therefore proper. And combination of the 
oppressed to resist their oppressors is rebellion; its suc- 
cessful termination revolution. Hence in the language of 
our illustrious fathers: It does sometimes, "in the course 
of human events, become necessary for one people to 
dissolve the political bands which have connected them 
with another ;" for " they hold these truths to be self- 
evident: That all men are created equal, that they are 
endowed by their Creator with certain unalienable rights, 
that among these are life, liberty and the pursuit of hap- 
piness. — That to secure these rights governments are 
instituted among men, deriving their just powers from 
the consent of the governed. That whenever any form 
of government becomes destructive of these ends, it is 
the right of the people to alter or to abolish it, and to in- 
stitute a new government," &c. It was in defence of 
these principles that our fathers drew the sword and 
pledged " their lives, their fortunes, and their sacred 
honour," and a righteous God smiled upon their efforts. 

is good, and thou shalt have praise of the same ; for he is the minis- 
ter of God to thee for good. 

'Jerem. 22: 3. Thus saith the Lord: execute ye judgment and 
righteousness and deliver the spoiled out of the hand of the oppres- 
sor : and do no wrong, do no violence to the stranger, the fatherless 
and the widow ; neither shed innocent blood in this place. See also 
2 Chron. 19: 6. 7. 

2 Acts 4: 19. But Peter and John answered and said unto them; 
Whether it be right in the sight of God, to hearken unto you more 
than unto God, judge ye. 






278 SLAVERY. 

Under the wide heavens no other land can be found, in 
which the great mass of the people enjoy so large a 
share of liberty and security for their equal rights. 

Yet is there a class of our- population in regard to 
which these fervid inspirations of patriotism above 
quoted, would be the keenest irony. Alas, that in re-, 
citing them, the image of the poor enslaved African 
should rise up to our view, who after the lapse of half a 
century, yet groans in bondage among us, a reproach to 
our political system, and a violation of the rights of 
" equal" man ! To the honour of Pennsylvania and the 
States north of her, be it said, that they have given liberty 
to their captives. Some Western States have, in con- 
structing their constitution, nobly excluded slavery. Our 
Southern fellow-citizens are also often unjustly censured; 
for not only had the present generation no agency in in- 
troducing slavery into the land ; the majority of them are 
in favour of some rational plan of abolition. Himself a 
native of a slave State, and for many years resident 
among slaves, the writer is convinced that this great work 
has difficulties more formidable than some Christians in 
nonslaveholding States suppose. But it is feasible. The 
experience of Great Britain has in several former in- 
stances demonstrated it on a small scale. Reason and 
justice demand it; and the recent glorious experiment of 
the British parliament, in regard to their West India Co- 
lonies, has placed it beyond all doubt. 1 

'We are happy to find the African Repository of Washington 
City, the official organ of the Amer. Colonization Society, (an asso- 
ciation sustained by the principal statesmen of the South) which 
circulates extensively in all the Southern States, expressing an opi- 
nion favourable to the West India plan of emancipation, in some 
remarks on Mr. Scoble's Address. We would only add to correct a 
prevailing misapprehension, that the plan referred to, embraces a 
law compelling the emancipated negroes to labour ; but allows 
them to choose their employer and to contract for their wages. 
In most cases the master rents his out-houses to his former slaves, 
who thus continue to occupy them ; and whilst he pays them 
wages, they feed and clothe themselves. The same number of 
hands perform more and better labour, and the planter makes at 
least as much out of his crop; whilst the price of his land has risen 
from fifteen to thirty per cent, and, what is most impoitant of all, 



AMERICAN COLONIZATION SOCIETY. 270 

The formation of the American Colonization Society 
was doubtless prompted by the noblest principles of hu- 
man nature. It has already introduced Christianity and 
civilization into a portion of Africa, and bids fair, if sus- 
tained, to spread their blessed influence in that benighted 
land. It has moreover actually given liberty to about 
2000 slaves, and is the means which first succeeded in 
calling the deliberate and calm attention of the majority 
of southern slave-holders to the subject of slavery itself, 
its political, social and moral evils to the States in. which 
it still exists; as well as its abstract injustice and crimi- 
nality in the sight of that God, "who out of one blood 
made all nations of men, to dwell on the face of the 
earth." 1 The essays and speeches, which it elicited from 
our ablest orators, statesmen and philosophers, in slave- 
holding states as well as elsewhere, have shed a flood of 
light throughout the community, and produced convic- 
tions in the public mind without which the cause of the 
poor African would have forever remained hopeless. 
Yet, though a warm friend of the Colonization Society 
from its origin, the writer never believed, nor can he yet 
see reason to believe, that African colonization either can 
or w T ill be extended^so far as to remove entirely the negro 
from our land. Whilst voluntary colonization in Africa 
and elsewhere, oug-ht to be encouraged ; it seems almost 
certain, that a portion of our coloured population will 
always remain amongst us. Colonization, moreover*, if 
conducted with any view to the entire removal of our 
slave population, will require a previous system of legis- 
lation for the manumission of the whole mass of slaves. 
This ought to be a simultaneous step. But when laws 
for the abolition of slavery shall have been enacted, the 
inadequacy of foreign colonization will appear as clear as 
demonstration. Many will moreover be unwilling to re- 
move across the Atlantic, to an unknown land ; and coer- 

tlie moral character of the population, both white and black, is 
greatly improved. See African Repository No. 14. for August 
1839, p. 232— 235. 

'Acts 17: 26. 2 Chron. 28: 11. 13. Jerem. 34: 9. 10—17. Ne- 
bem. 5: 5 & 8. Amos 1: 9. Joel 3: 6. 7. 8. Levit. 25: 10. 



280 EMANCIPATION. 

cion would be unjust. If there were any truth in the 
argument that the descent of the negro from Africa 
requires his removal thither, ours by parity of reasoning, 
would send us back to Europe. It has been demonstra- 
ted by the experience of non-slave-holding States, that 
the expense of free labour is less than that of feeding and 
clothing the slave, together with the interest of the capi- 
tal invested in them, and risk of loss by their disease or 
death. 

From all these considerations it would appear to be the 
duty of philanthropists and Christians to advocate the 
cause of colonization in Africa and elsewhere; but at the 
same time also to maintain the justice and necessity of 
universal abolition by legislative provision of the several 
States. It is certain that the federal government of our 
nation, is precluded by the Constitution from interference 
with this subject by any direct enactment; except in the 
District of Columbia and in the Territories and in the 
admission of New States. The Northern States may 
discuss the subject, and appeal to the patriotism and jus- 
tice of their Southern fellow-citizens; but on the South 
alone, except in the cases just specified, is the duty of 
legislative action incumbent. In the arduous attempt to 
remedy a desolating evil, in which the present generation 
find themselves innocently involved by the guilt of their 
ancestors, the Northern States ought, and it is thought 
would be willing to lend pecuniary aid if any be needed. 
Into what nobler or more salutary and patriotic channel 
could the overflowing streams of our national treasury be 
made for a season to flow? If, as must be admitted, the 
guilt of slavery rests exclusively on the head of those 
who first riveted the chains on any of God's creatures, 
and on those who refuse to strike off those fetters when 
they have power to do it ; then must the North come in 
for a large portion of the guilt, for much of the infernal 
traffic was carried on by Northern vessels. But in this 
noble enterprise there should be as little crimination as 
possible. All should feel that crying injustice was in- 
flicted by our ancestors on the poor African, by reducing 
him to slavery, and that we become partakers of their 






RELATIONS BETWEEN CHURCH AND STATE. 281 

guilt, if we protract his degradation, and delay his resto- 
ration to the unalienable rights of man. Let the Ameri- 
can patriot recollect the language of his fathers, " that all 
men are created equal," and have unalienable rights, 
among which is "liberty" Let him remember, that 
with these words on their lips, they invoked the blessing 
of Heaven on their struggle, and that He who rules in 
the heaven of heavens heard their cry. Then let him 
look at the poor African, doomed to drag out his life in 
slavery amidst us. Let him 

See in bis soul, involved with thickest night, 
An emanation of eternal light, 
Ordain'd 'midst sinking worlds, his dust to fire, 
And shine for ever, when the stars expire. 
Is he not Man, though knowledge never shed 
Her quick'ning beams on his neglected head 1 
Is he not Man, though sweet Religion's voice 
Ne'er bade the mourner in his God rejoice? 
Is he not Man, by sin and suffering tried 1 
Is he not Man, for whom the Saviour died ? 

IV. On the relation between Church and State, the 
Confessors inculcate some salutary lessons. 

They inveigh, in sec. VII. of " The Abuses Cor- 
rected," against the union of civil and ecclesiastical power 
in the bishops. They condemn the practice of the popes, 
who interfered in the political government of Europe ; 
and especially their having on several occasions deposed 
kings, and absolved the inhabitants of different countries 
from their allegiance to their political rulers. Yet they 
were not called on to discuss this subject at length ; nor 
had the circumstances of their situation led them to its 
thorough and impartial investigation. They still admit- 
ted, not that church should govern the state ; but that the 
civil government might to a certain extent manage the 
affairs of the church. 

The doctrine of the New Testament on this subject 
certainly is, and therefore the practice of all Christian 
countries ought to be, the church and state be kept en- 
tirely distinct. This is evident from various considera- 
tions : 



282 UNION OF CH. AND STATE CONTRARY TO THE N. T. 

a) Christ explicitly declared that his "kingdom is not 
of this wo, Id," that is, that it is not a temporal, political 
kingdom. 1 

b) He no where assigns to ministers of the gospel any 
political duties: as such, therefore, they have none to 
perform. If their fellow-citizens choose to call into ser- 
vice their talents, experience and integrity in behalf of 
their political welfare, and they feel at liberty to engage 
in such duties, they do it as citizens of the country, and 
not as ministers of the gospel. As a general rule, the 
writer believes, that ministers of the gospel ought not to 
engage in the duties of political office ; because their sa- 
cred calling may well engage their entire time and talents ; 
and there are always men enough of talent and integrity, 
who are both able and willing to consecrate their time to 
the service of their country. We are inclined, moreover, 
to entertain the belief, that in the present tranquil state of 
our happy country, few men, whose hearts are rightly 
engaged in the duties of the Christian ministry, will be 
found willing to engage in political life. In times of great 
emergency, however, when the liberties of a country are 
in imminent danger, it would seem to be a paramount 
duty, incumbent on all citizens, in every possible manner 
to co-operate with the constituted authorities of the land, 
to avert impending danger. Among the most zealous 
champions of American liberty were the Rev. Dr. Wi- 
therspoon of the Presbyterian church ; General Muhlen- 
berg, who after having laboured for years in the Lutheran 
ministry, aided in fighting our country's battles, and 
afterward was elected member of Congress, and in 1800 
of the Senate of the United States ; and his brother 
Rev. Fred. Aug. Muhlenberg, who, in 1789 was elected 
Speaker of the first Congress under the new Constitution. 

c) Christ no where enjoins on political rulers as such, 
any share in the management of his church. On the 
contrary, he has appointed some person in the church for 
the performance of every duty enjoined on the church. 
Hence, when by an unhallowed union of Church and 



•John IS: 36. 



STRUCTURE OF OUR GOVERNMENT. 283 

State, civil rulers as such assume the privilege of exer- 
cising- certain ecclesiastical rights, they perform duties 
which the Head of the church assigned to others. 

d) It is absurd to suppose, that the king, or any other 
civil ruler, who as such has received no ecclesiastical or- 
dination or power, should be the fountain of all spiritual 
authority ; that they, who are elevated to office without 
the necessity of any spiritual qualifications, should wield 
the most important spiritual influence in the church. If 
civil rulers possess the qualifications required in scripture 
for any office in the Church, they ought undoubtedly to 
be eligible to office as well as others, yea their high stand- 
ing and extensive influence among men, afford them 
special opportunities of actively promoting the kingdom 
of Christ. Yet, when they act as officers of the church, 
they do so not by virtue of their political station, but of 
their ecclesiastical election. And if they bring disgrace 
on their brethren in Christ by any impropriety of con- 
duct, they ought to be disciplined by the church, regard- 
less of their civil office. 

V. In strict accordance with all these principles, is the 
happy form of government, adopted by our revolutionary 
fathers. 

This consists of one National or General Govern- 
ment, and a number of State Governments. The former 
is a government of specified and limited powers : the 
latter of reserved rights, embracing all the objects of leg- 
islation necessary to the well-being of the citizens, which 
have not been expressly granted to Congress by the na- 
tional Constitution, or which are not necessarily implied 
in the powers thus given. The powers of the general 
government are divided between its Legislative, Execu- 
tive and Judicial branches. The former are confided to 
Congress ; which consists of a House of Representatives 
and a Senate, each of which may dissent from the acts of 
the other. The concurrence of both, together with the 
signature of the President, or a majority of two thirds, 
if he object, is necessary to the enactment of a law. 

The Senate however sustains a threefold character, as 
a branch of the legislature, as a judicial court for the trial 



284 DIFFERENT THEORIES OF OUR NAT. GOVERNMENT. 

of impeachments, and as a part of the executive power 
to approve or disapprove the appointments of the Presi- 
dent, and to ratify or reject treaties with foreign powers. 

The Executive power of the government is vested in 
a President, and certain Executive Departments, the in- 
cumbents of which, together with the Vice President and 
the Attorney General, at present constitute his cabinet. 
The constitution recognizes these departments, and states 
that " appointments may he made by the heads of them." 
The departments now established are, that of State, of 
the Treasury, of the Navy, and of War : together with 
the Post-office department. 

The Judicial power of the federal government is 
vested in a Supreme Court, which at present is composed 
of seven judges, who also hold circuit courts in the dif- 
ferent districts, into which the United States are divided 
for this purpose. 

These are the general features of that happy form of 
national government, under which we live, for which our 
warmest gratitude is due to the God of nations, and 
which every good citizen is bound to study and defend. 
As the Constitution, under which our government is con- 
ducted, was unavoidably couched in general terms, and 
could not descend to the detail of particulars, some diver- 
sity has arisen in the construction given to some of its 
parts, and several different theories have been adopted to 
support respectively each construction. 

a) That Constitution has recently been regarded by a 
few as a contract between separate, independent and 
sovereign States, for the maintenance of a government 
which shall have charge of some specified interests, com- 
mon to them all. This construction would make our 
happy country not one, but many nations; and by giving 
to each State the power to nullify and refuse obedience to 
the laws of the general government, it entirely destroys 
the efficiency of the national union, and would make it 
little better than the wretched confederacy of the Ger- 
manic empire. Any State, or number of States, might 
nullify a declaration of war, believed by all the other 
States to be absolutely necessary in self-defence, and 



THE NATURE OF OUR NATIONAL GOVERNMENT. 285 

might refuse to take part in it. Civil discord would thus 
inevitably ensue, our happy country be rent in pieces, 
and the hands of our citizens b.e bathed in their brothers' 
blood. We would suppose the fallacy of this construc- 
tion placed beyond all doubt, by that single clause of the 
United States' Constitution, by virtue of which the 
Judges of all the State Courts are required to take and 
have taken an oath, to support the Constitution of the 
United States and laws of Congress, " any thing in their 
State Constitution or laws to the contrary notwith- 
standing,'''' 

b) Others have regarded it as a contract not of the 
people in their primary capacity, but between all the 
several States as such, for the purposes above specified ; 
reserving to each State, not the right of nullifying any 
law of Congress and remaining in the Union, but the 
rig-lit of peacefully seceding from their connexion with 
the union, when they believe themselves oppressed either 
by the operations of the government in its constitutional 
structure, of which they have correct view r s, or by its 
corrupt administration. The principal error in this view 
of the subject seems to be, that secession is regarded as a 
constitutional right, that is, a right guaranteed by the 
Constitution. Thus to withdraw and renounce his alle- 
giance to any government, by which he is wantonly and 
seriously oppressed, is doubtless the indefeasible right of 
man ; but it is based in the laws of nature, not in the 
provisions of the Constitution, and ought always to be 
called by its right name, revolution; in order that the 
people may not be deceived by false names, and plunge 
into the dangerous whirlpool of revolution before they 
maturely survey the rocks and cliffs on which they may 
be wrecked. 

c) It is regarded as a contract between all the people 
or citizens of the different states, in their elementary or 
primary capacity, to establish and maintain a govern- 
ment for certain limited and specified purposes of general 
good ; it being agreed that all powers not expressly given 
to the general government, or actually necessary to the 
execution of the trust thus specifically granted, are re- 



286 DUTY OF THE CHRISTIAN PATRIOT. 

served by the people to be exercised in their State gov- 
ernments: that the Constitution of the United States and 
the laws of Congress, constitutionally enacted, are " the 
supreme law of the land," that from any supposed un- 
constitutional law of Congress the recourse of the citizen 
believing himself aggrieved, is to the Supreme Court of 
the United States : that there is no right of nullification 
or of secession in the citizen or States, except in such 
cases as by the unalienable rights of man justify revolution. 

That the framers of our national Constitution regarded 
it as a contract of the people in their primary capacity, 
and not of the States, is expressly asserted by the first 
clause of the instrument itself: "We the people" of 
these United States, &c. That it is a government of 
limited and specified powers, is evident because the con- 
stitution enumerates those powers, and because it ex- 
pressly declares, that all the powers not specifically 
granted to Congress are retained by the States severally. 
The principle of granting to Congress additional powers 
by unlimited construction of the Constitution, is there- 
fore obviously inconsistent with the genius of our gov- 
ernment; and, if not opposed, would soon entirely 
change the happy balance of power between the State 
and general governments established by our fathers, and 
terminate in consolidation. 

This view of our national constitution has been and 
still is entertained by the great mass of our ablest states- 
men. It is entertained by the Supreme Court itself, the 
highest authority for expounding the constitution and 
laws of the union, 1 and has recently been set forth in 
colours that cannot be mistaken in the able and lucid 
proclamation of the President of the United States: 2 
" The people of the United States formed the Constitu- 
tion ; acting through the State Legislatures in making 
the compact to meet and to discuss its provisions, and 

T See Decision of the Supreme Court of the United States, in 
Harrison vs. Hunter's lessee. I Wheaton's Reports 323. 

2 See the Proclamation of Andrew Jackson, President of the Uni- 
ted States, in regard to the convention of South Carolina, Decem- 
ber 10, 1832. 



DUTY OF THE CHRISTIAN PATRIOT. 28? 

acting in separate Conventions when they ratified those 
provisions; but the terms used in its construction, show 
it to be a government, in which the people of a 1 1 the 
States collectively are represented. — The Constitution of 
the United States, then, forms a government, not a 
league. — It is a government in which all the people are 
represented, which operates directly on the people indi- 
vidually, not upon the States. But each State having 
expressly parted with so many powers as to constitute 
jointly w r ith the other States a single nation, cannot from 
that time possess any right to secede, because such se- 
cession does not break a league, but destroys the unity of 
a nation, " &c. The different predilection of our citizens, 
for a free or rigid construction of the Constitution in re- 
ference to the powers of the general government, are the 
basis (so far as principle is concerned) of the distinction 
between the two great national parties which have from 
the beginning existed in our land. 1 Violent party spirit, 
especially when based on no political principles, but 
amounting to mere contest for office, is doubtless un- 
christian and dangerous ; but the intelligent and upright 
intellectual conflict about the principles of our govern- 
ment and the influence of particular laws, that is, genuine, 
honest party spirit, is the duty of every faithful citizen 
and friend of his country, and is necessary to the purity 
of our political institution. It is for these reasons that 
we have felt it a duty to expand our remarks on this 
article of the Confession, farther than we would other- 
wise have been disposed: especially as principles of the 
most dangerous nature have been boldly asserted in some 
sections of our country, and it thus becomes more impe- 

] The structure of the several State governments varies much, and 
is more or less republican, according as the right of suffrage and 
eligibility to office are more or less generally extended, and accord- 
ing to the number of public offices which are filled not by executive 
appointment, but by popular election. 

It is worthy of note, that whilst the patriots of the South have 
been distinguished for their able opposition to the increase of power 
in the national government by latitudinarian construction of the 
Constitution ; their State governments are less republican than 
those of their Northern brethren. 



288 CONGRESS CANNOT MAKE ANY 

riously the duty of every Christian patriot to study the 
principles and vindicate the integrity of our happy politi- 
cal institutions. 

The establishment of any religion by law, is happily 
and explicitly forbidden in the Constitution of the Union. 
Our fathers justly believed, that religion ought now, as 
was the case in the days of the apostles, be left to take 
care of itself. Hence they regarded the Federal Gov- 
ernment as a compact formed for civil and not religious 
purposes ; and its designs are fully accomplished, its ap- 
propriate functions fully discharged, when it has secured 
and regulated our civil interests. It is inhibited from 
establishing any religious test, or in any way interfering 
with the rights of conscience. It is unquestionable, that 
the prosperity of the Christian religion and the perma- 
nence of our fabric of civil government, depend on a firm 
resistance to the least abandonment of this ground. The 
writer does not believe any sect in the nation, nor even 
the leaders of any Protestant church either contemplate 
or would desire an establishment by law ; but if, at any 
time, symptoms of such a disposition should appear, he 
would regard it the duty of all true Christians to unite 
not only with each other, but also with infidels and deists 
to resist the attempt. 

Our government, therefore, according to its institutions, 
can neither persecute nor tolerate persecution. How 
fully the illustrious reformer Luther coincided with these 
views, even at a time when some other Reformers ob- 
served a different practice, is seen from his own nervous 
language: 1 "Do you say, the civil government should 
indeed not force men to believe, but only interfere in 
order that the people be not led astray by false doctrine? 
and, how could heretics otherwise be put down? I 
answer, to counteract heresy is the business of ministers, 
not of the civil rulers. Here a different course must be 
pursued, and other weapons than the sword must fight 
these battles. The word of God must here contend; if 
this proves unavailing, neither can civil governments 

*See Luther's works, ( Walch's edition) Vol. 10. p. 461. 



RELIGIOUS ESTABLISHMENT THE MILLENNIUM. 289 

remedy the evil, though they should delude the earth in 
blood. Heresy is an intellectual thing, that cannot be 
hewn by the sword, nor burned with fire, nor drowned 
with water. The word of God alone can subdue it, as 
Paul says, . ' The weapons of our warfare are not carnal, 
but mighty through God t*o the pulling down of strong 
holds, casting down imaginations and every high thing 
that exalteth itself against the knowledge of God, and 
bringing into captivity every thought to the obedience of 
Christ.' " 2 Cor. 10: 4. 5. 



CHAPTER XX. 

THE MILLENNIUM. 

Art. XVII. Of Christ's Return to Judgment. 

Our churches also teach, that at the end of the 
world, Christ will appear for judgment; that he will 
raise all the dead ; that he will give to the pious and 
elect, eternal life and endless joys; but will condemn 
wicked men and devils to be punished without end. 

They reject the opinions of the Anabaptists, who 
maintain that the punishment of devils and condemned 
men, will have an end : in like manner they condemn 
those, who circulate the Judaising notion, that prior 
to the resurrection of the dead, the pious will engross 
the government of the world, and the wicked be every 
where oppressed. [German: The pious will estab- 
lish a separate temporal government and all the wick- 
ed be exterminated.] 

The principal subjects touched on in this article, are 
the Millennium, the resurrection, the judgment, and 
future eternal state of the righteous and the wicked. 
13 



290 the millennium 

The Millennium. 

I. The Confessors in this article justly repudiate the 
idea, which had dazzled the imaginations of the ancient 
Jews and Chiliasts, and, it seems, found some advocates 
also among the Anabaptists of the sixteenth century, that 
the blessed Saviour would in the latter day personally 
appear on earth, and establish a theocracy not unlike that 
of the Old Testament. 1 The sacred volume however no 
where inculcates this doctrine, although it evidently does 
predict, what has long been the cherished object of the 
Christian's prayer, that . there will be an extraordinary 
and universal diffusion of the gospel over the whole 
earth, prior to the close of the present economy. Nor 
do the scriptures teach, that in this latter day of glory 
for Zion, the gospel will be received by every individual 
of the human family. For although there will be extra- 
ordinary outpourings of the Holy Spirit, these sacred 
influences will still not be irresistible, and therefore it is 
not probable that all without exception will submit to 
them. The rising generation, moreover, would still ex- 
hibit the fruits of their depraved nature, until brought 
under the influence of godliness ; and even Christians 
themselves will be sanctified but in part, will still exhibit 
the evidences of human frailty. 

But the millennium will consist of an extraordinary 
and general diffusion of Christianity successively among 
all the nations of the earth, effected through the increased 
application of the appointed means of grace in all their 

J The fact that even the ancient Jews fixed its duration at 1000 
years, arose, it is thought, from a mystical interpretation of the Mo- 
saic narrative of creation. A thousand years being as but one day 
with God, it was conjectured that the first six days of creation repre- 
sent 6000 years of toil and adversity; but the seventh or sabbath 
day was regarded as a type of a thousand years' rest and prosperity 
to God's people on earth. In the New Testament, the same name 
and term of duration have found corroboration from a passage in 
Revelation, (ch. 20: 2. 3,) supposed to refer to the future glorious 
spread of the gospel, in which Satan is said " to have been bound 
1000 years." 



NATURE OF THE MILLENNIUM. 291 

legitimate forms, by professing Christians, -accompanied 
by extraordinary effusions of the Holy Spirit; facilitated 

by the improvements of science and the arts, and in- 
creased international intercourse. This prevalence of 
Christian principle will, throughout the whole extent of 
its march, be the harbinger of peace and goodwill among 
msn. The triumph of the gospel will every where be 
accompanied by its legitimate train of benevolent and 
meliorating influences on the civil and social institutions 
of the world ; and war itself, the prolific mother of all 
evil, will retire before the progress of the Prince of 
peace. 1 

II. The grounds of expect a 4 ion for the universal ex- 
tension of Christianity are various and satisfactory. 

a) It is probable from the very design of the gospel. 
All men and all nations are alike subject to the evils of 
sin; and if the deliverance offered in the gospel is desira- 
ble for one nation, it is equally so for the others, b) The 
benevolence of God regards not persons; but. in all na- 
tions, those of similar character are alike pleasing to him. 
It would seem accordant then with that benevolence, 
which sent the gospel to some nations, to publish it 
eventually to all. These reasons, though by no means 
conclusive, possess some force, c) It is rendered still 
more probable by the fact, that the Saviour himself mnde 
provision for its universal diffusion. The order of men, 
whom he commissioned as heralds of the cross, was 
made perpetual ; and a promise given of his constant 
presence and blessing, d) He gave them, moreover, an 
express command to %; preach the gospel to every crea- 
ture,'' " to make disciples of all nations, 5 ' and to prose- 
cute their work until " the end of the world. 5 ' e) But 
that the kingdom of the Messiah actually will be ex- 
tended over the whole earth, is rendered absolutely cer- 
tain, because the sacred volume has expressly predicted 

'Isaiah 2: 4. They shall beat their swords into plowshares and 

their spears into pruning hooks ; nation shall not lift up sword 
against nation, neither shall they learn war any more. 1 1: 9. 60: 18, 



292 HOW THE MILLENNIUM IS TO BE BROUGHT ABOUT. 

the fact, not only in figurative language, 1 but also in 
literal and express terms. 2 

III. The means, by which this glorious era is to he 
ushered in, are none olher than those- appointed in God's 
word. 

a) They are amply sufficient. The word of God is 
able to awaken, enlighten, convert and save millions of 
sinners as well as a single one. The preaching of the 
word might in less than a century, as well be extended 
to every rational creature on earth, as to the 200,000,000 
who now enjoy it: if professing Christians were gene* 
rally animated by a zeal and devotion worthy of the 
sacred cause they have espoused, of the exalted and glo- 
lious hopes which they cherish. Prayer, the fervent, 
effectual prayer of the righteous, can be made for the 
whole world as well as for part of it. And who can ven- 
ture to doubt, that the blessing of the divine Spirit 
would not only be poured out commensurate to the zeal 
and fidelity with which the Pauls of modern days would 
plant and the Apolloses water, but in far more abundant 
effusions] Yea, has not God himself said, " I will pour 
out my Spirit upon all flesh" — before the great and terri- 
ble day of the Lord come? 3 

: I«aiah 2: 2. And it shall come to pass in the last days, that the 
mountain of the Lord's house shall be established on the tops of the 
mountains, and shall be exalted above the hills, and all nations shall 
flow unto it. Rev. 11: 15. And the seventh angel sounded, and 
there were great voices in heaven, saying, The kingdoms of this 
world are become the kingdom of our Lord and of his Christ, and 
he shall reign for ever and ever. Dan. 2: 34. 35. Psalm 72: 8 — 11. 
Rev. 20: 2. 3. 

2 Gen. 22: IS. In thy seed shall all the nations of the earth be 
blessed. Psalm 2: 8. 1 shall give thee the heathen for thine inhe- 
ritance, and the uttermost parts of the earth for thy possession. 
Matth. 24: 14. And this gospel of the kingdom shall be preached in 
all the world, for a witness unto all nations, and then shall the end 
come. Malachi 1: 11. From the rising of the sun' even to the going 
down of the same, my name shall be great among the Gentiles, saith 
the Lord of hosts. 

3 Joel 2: 28. And it shall come to pass afterward, that I will 
pour out my Spirit upon all flesh, and your sons and your daugh- 
ters shall prophecy, your old men shall dream dreams, your young 
men shall see visions, &c. &c. 



HOW THE MILLENNIUM IS TO BE BROUGHT ABOUT. 293 

b) God has not appointed any other instrumentality to 
accomplish this glorious work. Yes, hear it, ye Chris- 
tians, ye who profess to love your Saviour, he has pre- 
dicted the universal spread of the gospel, and promised 
his blessing on the means which ye now possess, having 
informed us of no other. But how inadequate are the 
present exertions of his people ! How little are you 
doing to usher in the latter day glory ! How much more 
might you, how much more must you do, before the 
gospel of the kingdom can be preached to all nations. 
How much more zealous and frequent must be ycur 
prayers to the Lord of the harvest for an increase of 
labourers ! How much more liberal must you be in aid- 
ing those to prepare for the glorious work, who are 
unable to sustain themselves through their course of pre- 
paration ! How much more attentive, my Christian 
brethren, must we be to seek out such from among the 
fruits of revivals, who at our meetings for prayer, evince 
more than ordinary gifts and graces ! Were every Chris- 
tian, and especially every minister, as faithful as he 
onght to be in regard to this matter, the number of 
labourers would soon be doubled and trebled, and glorious 
things be accomplished for Zion. Have we not reason 
to doubt the sincerity of our prayers to the Lord of the 
harvest, whilst we feel so indifferent whether or not they 
are answered? Whilst in all probability there are many, 
at least some in every one of our churches, whom the 
Lord has made willing, if we would but show them the 
lamentable condition of the heathen world, and even the 
moral wastes of Christian countries. How many be- 
nevolent enterprises are languishing through the penury 
of Christians ! How many through their indisposition 
to participate in the labours of benevolence. Millions 
more of bibles and other valuable books might now be 
advantageously distributed through the different nations 
of the earth. Missionaries, Tracts, and Sabbath-Schools 
might be increased almost without limit. In short it is 
literally true, the i4 field' ' for Christian benevolence " is the 
world,'' and every rational scheme, however old or new, 



294 COMMENCEMENT OF THE MILLENNIUM. 

which in its nature is resolvable to one or other of the 
appointed means of grace or command of God's word, 
deserves and should receive support from the children of 
God. Does not love to his neighbour require every 
Christian to take part in the benevolent operations of the 
day ? Does not the glory of God, does not his own 
salvation demand it? 

IV. The time of the commencement of this glorious 
era is not fixed in literal terms in the word of God. We 
are told, in general, that it shall be a) " in the last days," 1 
just before the end of the present world, " then shall the 
end ^orne." 2 

b) There are some symbolic, figurative determinations 
of the time of its commencement ; but ; the import of these 
depends on an understanding of the entire chain of pro- 
phetic annunciations, which are still enveloped in some 
obscurity. The prophet DanieF assigns to the power, 
which "should speak great words against the Most 
High," and k4 wear out the saints," the term of " a time 
and times and the dividing (half) of a time." Suppos- 
ing, according to the interpretation of eminent Commen- 
tators, this power to be either Papacy or Mohammedan- 
ism ; both commenced their oppression about the year 
A. D. 606 — 12. Regarding a " time" as a prophetic 
year, of twelve months, each including thirty days, we 
would have three and a half prophetic years, or forty-two 
prophetic months, which, reckoning a year for a dfty, ac- 
cording to the prophetic key given by Ezekiei 4 the holy 
seer, are equivalent to 1260 ordinary years, and would 
bring the time for a commencement of the latter day 
glory of the church to about the year 1866 till 1872. 
But it is obvious, that as the papal hierarchy was gra- 
dually established, and several important steps in its pro- 
gress are delineated by history; we might fix it either 
at the time abovementioned, (606,) when . the Emperor 
Phoeas declared the Roman pontiff head of the whole 

•Isaiah 2: 2. ? Mattb. 24: 14. "Dan. 7: 23. 

4 Ezekiel 4: 6. Thou shalt bear the iniquity of Judah forty days ; 
I have appointed thee each day for a year. 



MILLENNIUM. 295 

ciuireh ; or at A. D. 754, when on the downfall of the 
kingdom of the Lombards and of the exarchate of Ra- 
venna, the latter was granted by Pepin, king of France, 
to the Roman see, and thus the Pope made a temporal 
Prince. In the latter case the commencement of the 
Millennium would be in A. D. 2014. The spread of 
Mohammedanism may also be dated from the Hegira or 
flight of that impostor, A. D. 622 ; and this, added to 
12G0, brings us to A. D. 1882. 

The revelation of St. John also contains various chro- 
nological data, the result oi which, in the judgment of 
the best commentators, assigns the beginning of the mil- 
lennium to about the same time as those of Daniel, the 
latter half of ihe present century. According to a recent 
writer on this subject 1 the precise time is about the year 
1859. 

But whilst, doubtless for wise reasons, we are not per- 
mitted to know the precise year of the millennial dawn, 
certain characteristics are exhibited as harbingers of the 
glorious era. As the tender branch and opening foliage 
of the tig tree, announce " that summer is near;" these 
stately stepping? of our heavenly King are a token to his 
children, that ids glorious reign is at hand. To these 
signs of the times must doubtless be reckoned a) the 
increase of effort in the cause of missions during the 
present century, and the remarkable and visible success 
with which they have been crowned : b) the laudable ef- 
forts of Bible Societies in Europe and America to trans- 
late the word of God hit© all languages and send it to all 
nations, -c) The exertions of Christians to distribute in 
small pamphlets, or tracts, the prominent truths of our 
holy religion* d) The noble institution of Sabbath 
schools, which are not only a powerful auxiliary to true 
religion, but also lend, by diffusing a healthful morality, 

^ee The Prophetic History of the Christian Religion explained ; or 
ti brief Exposition of the Mevelation of St. John, by the Rev. J. G. 
Sehmucker, D. I). York. Perm. 2 voR 8vo. Also Beno-elins and 
Dr. Young (Stilling) on the Apocalypse, and Faber on the Prophe- 



296 SIGNS OF ITS APPROACH. 

to perpetuate and extend the blessings of civil liberty. 
This gigantic scheme, by which the whole body of 
Christians may unite in preparing the rising generation 
for the kingdom of heaven, dispenses blessings on all de- 
partments of society. It is a blessing to teachers, a bless- 
ing to pupils, a blessing to parents* It furnishes the 
church with zealous pastors, the state with honest legis- 
lators, and heaven with heirs of glory. 

These and other similar institutions, which like these, 
are so many different methods of spreading abroad the 
means of grace, are doubtless the pulsations of new life 
in the body of Christ on earth, and awaken the expecta- 
tion of that glorious era, which has long been the sub- 
ject of prophecy and prayer, when He with whom is the 
residue of the Spirit, " will pour it out on all flesh." 
Yet there is one characteristic in the operations of the 
present day, one principle mingled in the structure of the 
most efficient and salutary of these societies, closely con- 
nected, we think, with the millennial kingdom. We 
refer to that noble feature, which excludes every thing 
sectarian from their operations, and at whose invitation 
we often see assembled in the same house of Cod, dif- 
ferent denominations of his worshippers, to offer their 
united sacrifice on one common altar to their common 
God : thus demonstrating to the world the truth of their 
profession, " One is our Master, Christ, but we are all 
brethren." This heavenly principle, emanating from the 
God of love, and taught and practised by the apostles, 
was alas too soon abandoned, and too late recovered by 
the Christian church. Even the illustrious reformers of 
the sixteenth century, but imperfectly understood it. 
Too little of it is visible in the language of our Confes- 
sors and the conduct of the reformers generally. Had 
they learned to discriminate between the grand, funda- 
mental features of Christianity, which all the denomina- 
tions usually termed orthodox, now regard as taught in 
the inspired volume, and those of less importance and 
disputed certainty, in regard to which, after the most 
solemn investigation, they differ; in short, had they 
been willing to associate and co-operate on the principles 



SIGNS OF THE MILLENNIUM. 297 

of these voluntary associations, their cause would have 
assumed a different aspect. Luther would not have dis- 
puted so obstinately about the imrevealed mode of the 
Saviour's presence in the eucharist, Calvin would have 
evinced more liberality towards those who rejected some 
of his opinions, the attention of Protestants would not 
have been so much diverted from the spirituality of reli- 
gion by the heat of controversy, the church of Protestants 
would have borne more resemblance to that of the apos- 
tles, and the inroads made on the papal dominions would 
have been much greater. But the progress of the human 
mind is ever gradual. As the Egyptian gloom of the 
dark ages, did not immediately succeed the meridian 
light of the apostolic era, so the reformation was pre- 
ceded by the efforts of a Wickliffe and a Huss: and even 
Luther and Calvin and Zuingle have left much to be 
learned by their successors. — -This additional lesson we 
believe consists, at least in part, in that spirit 01 brotherly 
love and Christian liberality which characterises the ope- 
rations of the present age, and is mainly fostered by the 
voluntary associations in which different denominations 
unite. This is the spirit of genuine Christian love, and 
closely allied to the progress of Christ's kingdom. In 
our own country, moreover, the land of refuge for op- 
pressed Europe, the spot chosen of God, for the perfect 
developement of the social compact, both in its civil and 
religious relations, an unprecedented multitude of sects is 
congregated. It requires no extraordinary acquaintance 
with human nature to perceive the peculiar exposure of 
the church of Christ to bigotry and sectarianism among 
us. In these United States especially the Christian 
church can never develope her full moral energies and 
glory without the spirit of brotherly love, of mutual co- 
operation of its parts in such voluntary associations. 
We need their harmonizing influence as an antidote to 
the most rancorous sectarianism, to save from its blast- 
ing effects even the conjugal and filial relations of pro- 
testant families, to prevent protestant denominations from 
being arrayed in systematic hostility against one another ; 
and thus divided, from falling an ultimate prey to the 
13* 



298 SIGNS OF THE MILLENNIUM. 

compact and well organized legions of the papal see. 
We are not advocates for the Utopian scheme of those, 
who would immediately merge ail denominations of 
Christians in one external visible church. At present we 
do not see how it could be effected. Even amid the 
splendour of Millennial light and glory there will proba- 
bly not be an entire similarity of doctrinal view and ec- 
clesiastical organization. But in that auspicious era, 
when Zion's watchmen shall see eye to eye, there will 
doubtless be much concentration 1 of sects; there will be 
an evergrowing unity of feeling and action, until Paul 
•^\u(\ Apollos and Cephas, and Luther and Calvin and 
Zuingle and Wesley are lost in the Redeemer, and Christ- 
is all in all. All admit that such a perfect unity is found 
in the church in heaven, that the inhabitants of those 
blissful regions all constitute in the highest sense one 
fold under one sh pherd. Who then can deny that by 
an increase of this feeling the church on earth approxi- 
mates to Chat oi^ heaven ? Who can doubt that similarity 
to heaven, will characterize the millennial kingdom on 
earth? And who would not hail as harbingers of tire 
latter day glory those noble institutions of our land in 
which this feeling is embodied, and through which the 
streams of Christian benevolence ilow to the spiritually 
destitute in this and foreign countries? 

The continuance of the millennium ns the term itself 
imports,, is usually supposed to be 1000 natural years; 
some have regarded the thousand years during which 
Satan will be bound, as prophetic years, making the mil- 
lennium contain 380,000 years. But if as may be, the 
binding of Satan does not refer to the latter day glory of 
the church, but is already past, the promised reign of 
Christ on earth may be much shorter than a thousand 
years; and the end of the world possibly soon follow 
the publication of the gospel to all natrons. Still there 
are other reasons connected with the use made of the 

'See a plan for fraternal Union among Protestant Christians, in 
the writer's Appeal to the American churches. 1838. 



OF DEATH, 299 

number 7 in the prophetic chain of the scriptures, which 
weigh m favour of 7000 years as the duration of this 
world. 



CHAPTER XXL 



OF DEATH, AND THE STATE OF DEPARTED SPIRITS 
PRIOR TO JUDGxMENT. 

I. Death. 



a) Physical death may be termed the cessation of all 
the animal functions, and of the susceptibility of the 
organs for re-action. This solemn change, which sooner 
or later awaits all men, is also termed a separation of 
soul and body, and in scripture "returning to the dust," 
" to depart," or to be "absent from the body," the " dis- 
solving of the earthly house of this tabernacle," to "be 
unclothed," to be asleep, &c. 

b) This solemn change is the universal lot of mankind. 
Of all the millions of millions of men who have peopled 
our earth throughout the different generations since the 
days of Adam/ all, all have sunk beneath the stroke of 
this destroyer, a very few individuals 2 only excepted, 
who were transformed and translated to heaven by the 
immediate interposition of God, without seeing death. 

c) This change occurs in every instance in accordance 
with the providence of God. It is indeed a matter of 
obvious philosophical calculation, that the constituent 
parts of the human organism are subject to regular decay, 
and therefore certain, that any human body, of given 
physical vigour and health, will under the ordinary action 

] Gen. S: 19. Psalm 104: 29. 

a Gen. 5: 24, Heb. 11: 5. 2 Kings 2; 11. 



800 STATE OF THE SOUL AFTER DEATH, 

of the exhausting causes, wear out in a given time. But 
who fixed, and who preserves that ratio of exhaustion, 
but God? Who changes the character of the atmosphere 
that envelopes our earth, on the proportion of whose con- 
stituent parts the wear of our physical organization, and 
organic derangement of its parts, so much depend, but 
God? Therefore even ordinary deaths may justly be 
considered as mediately caused by him who gave us life. 
In many cases of unnatural death, such as those occa- 
sioned by lightning, by storms at sea, '&c. God is the 
immediate author of the event. Again, man himself, as 
a voluntary agent, possesses within certain limits a con- 
trol over the circumstances of his situation, which accele- 
rate or retard the dissolution of his body. Who does 
not know that the habits of dissipation, into which many 
plunge themselves, consume the energies of the body in 
the most visible manner? Who doubts that a premature 
grave is the ordinary lot of the confirmed drunkard and 
debauchee? that they " do not live out half their days." 1 
d) Nor are the circumstances under which death will 
overtake us, involved in less impenetrable darkness than 
the time of its occurrence. Whether it will meet us in 
the house or by the way, we know not ; whether on a 
bed of sickness surrounded by our families and the min- 
isters of our holy religion, or abroad among strangers to 
us, and strangers to God, who can administer to us no 
consolation, nor point our dying spirits to the great Phy- 
sician of souls. Hence our daily study in life should he 
to prepare for death, that when the solemn hour comes it 
may not be a messenger of woe to us. 

II. State of the Soul between Death and Judgement. 

To the reflecting mind in all ages no question has pos- 
sessed greater or more thrilling interest than this, What 
shall become of me after death? When the machinery 
of this body will cease to move, when the blood will no 

'Psalm 55: 23. Prov. 10: 27. The fear of the Lord prolongeth 
days j but the years of the wicked shall be slwrUned. 



STATE OF THE SOUL AFTER DEATH. 801 

more circulate in ray veins nor the pulse of life throb at 
my heart, whither, oh whither shall the spirit which now 
animates this tenement of clay wing its night ? And va- 
rious have been the conjectures of those, who did not 
and those who did enjoy the light of revelation. Some 
have supposed, that at death, the soul enters the body of 
another person or animal born soon after; others, that it 
remains hovering around the deceased body, and dwells 
near the grave ; others that it is not confined to the 
grave, but mingles with the living, knows them, sees 
their actions, and, by divine permission, can influence 
their conduct : and others imagined that so soon as the 
soul leaves the body, it is transferred to some planet or 
other remote part of the universe, there in pleasure or in 
pain to await the solemnities of the judgment day. 

Some of these ideas may be reasonable and some per- 
haps true, but all in reason's eye are mere conjecture. 
From that sacred volume alone, " which placed life and 
immortality in clearer light" can we learn their nature; 
from him alone who made the various mansions in our 
father's house, can we learn their structure and dimen- 
sions. 

The language of scripture, like all other language, is 
conventional and gradual in its formation. The history, 
religion, laws, manners, arts and sciences of a nation, 
impress a corresponding peculiarity on the vocabulary of 
its language, and in every tongue there are some words, 
for which none of precisely the same import can be found 
in another. These remarks are exemplified in the pas- 
sages of scripture referring to the subject now under con- 
sideration. In our English version we find but two 
words to express the future state of the dead; but in the 
original of the Old and New Testament we find three. 
This third 1 word is hades in the Greek, and in the He- 
brew sheoL That it does not mean exactly what the 

^IKkJ* sneol > ED*Dt^ heavens, 05H^U g enenria or lielI » 

in the Old Testament; and in the New aJW hades, w^yoc heaven, 
y&vva gehenna or hell. 



302 INTERMEDIATE STATE OF THE SOUL. 

other two do, is evident. For whilst we are told that the 
wicked shall never enter heaven, nor the righteous dwell 
in hell; of this third state or place, we arc informed that 
both the righteous and the wicked go <o it. The pious 
patriarch Jacob, believing that his favourite child had be- 
come the prey of wild beasts, exclaimed: I shall go 
down mourning to my son into sheol; 1 the very same 
word which is used by the psalmist in the passage, 
" The wicked shall be driven into hell (sheol), and ail 
the nations that know not God. 2 The prophet Samuel, 
when raised from the dead, not by the witch, but by 
God to her dismay, observed to wicked Saul, whom God 
had forsaken, " This day thou shalt be with me." 3 The 
same usage of the word is found in the New Testament, 
as will hereafter appear, especially in the parable of the 
rich man and Lazarus : and for the sake of perspicuity 
we shall translate both by the term hades. 

a) This intermediate state of departed spirits is rep- 
resented in the sacred volume as having locality, as 
being a particular place. But whether this is to be un- 
derstood literally, or whether it is merely a condescen- 
sion to the imbecility of the human mind, is a point 
which probably cannot be decided in this life. We know 
nothing about the relation of spirits to space ; but certain 
it is, we cannot conceive of a spirit, excepting as existing 
in some particular place. In the language of scripture 
hades is represented as local. This idea is confirmed by 
the circumstance that the spirits of the dead are described 
as being collected together in hades ; for Jacob expected 
to meet his son Joseph there ; and we cannot conceive 
of their being collected together, excepting at some par- 
ticular place. Where this place is we cannot determine. 
Jacob said, I will go down into hades to my son mourn- 
ing; but the words "up" and "down" are altogether 
relative terms, and therefore do not determine the point. 
David, speaking prophetically in the person of the Sa- 
viour, says : " Thou wilt not leave my soul in hades, 
neither wilt thou suffer thine Holy One to see corrup- 
ter!. 37: 3§. 2 Psalm 8: 17. 3 1 Sam. 28: 19. 



LOCALITY OF HADES. 303 

tion ;'" but doss n >t mention where hales is. Into this 
abode of departed spirits the Saviour probably went, 
during the three days that his body lay in the sepulchre. 
In the parable of Lazarus and the rich man too, hades is 
clearly represented as a particular place, divided into two 
apartments. The rich man awoke in hades, and found 
Lazarus there also, though in a different apartment of it, 
afar off from him. Yet they were so near that they 
could see each other, and could speak together. 

These passages taken separately might lead to the idea 
that hales is a third place, different from heaven and 
hell- But Paul expected, by being absent from the body, 
to be introduced into the presence of the Lord Jesus, 
who we know "now sitteih at the right hand of the 
Father in heaven." John tells us, that the souls which 
came out of great tribulation, and have washed their 
robes in the blood of the Lamb; are before the throne of 
God. Hence we may probably infer, that hades and 
sheol are generic terms, signifying indefinitely the stale 
and abode of all departed spirits, whilst the place of both 
the righteous and the wicked is the same which they 
will occupy eternally, although the state of each is dif- 
ferent from what it will be after judgment. For although 
the rich man could see and speak to Lazarus, such inter- 
course may be possible to spirits millions of miles apart; 
and the distance designated in the parable by the terms 
44 afar off," may possibly have been no less. According 
to this view, therefore, it is probable that there is no 
third place, but certain that there is an intermediate state 
of departed spirits prior to judgment. Oh how interest- 
ing will be the moment when we shall awake in it, and 
see and feel its real character ! 

b) // Ib not a state of sleep. This belief is chiefly 
entertained by infidels and materialists. Few Christians 
of any note have ever advocated it. The case of Laza- 
rus and the rich man is sufficient to prove the contrary. 
Admitting that the whole is a parable, and all the lan- 
guage figurative ; surely it cannot be contended, that the 

'Psalm 16: 10. 



304 HADES NOT A PLACE OF SLEEP. 

rich man's being in torments, his lifting up his eyes to 
father Abraham and soliciting a drop of water to cool 
his parched tongue, is intended figuratively to convey 
the idea that he was asleep ! And how can his request, 
that Ab aham might send some one from the dead to 
warn his surviving brethren " lest they also come into 
this place of torment," be reconciled with the idea that 
either the rich man or Lazarus or the dead in general 
were in a state of sleep or insensibility? 

The argument on which infidels and materialists lay 
chief stress is, that the action of the soul in this life de- 
pends on the health of the body, especially of the brain, 
and that when the body dies the action of the soul will 
also cease. This opinion, they contend, is confirmed by 
the fact, that it is not uncommon for the mind to sinic 
into a disordered action and ultimately to an insensibility 
to surrounding scenes, shortly before the death of the 
body. On this subject the writer finds the ideas which 
have satisfied his own mind, so well expressed in a late 
eminent medical publication, that he prefers giving the 
very words of its distinguished author: 1 "It might be 
shown (says he) that the brain is the principal organ 
through which the operations of the mind are performed ; 
and it does not, as many have supposed, necessarily in- 
volve the doctrine of materialism, to affirm that certain 
disorders of that organ are capable of disturbing those 
operations. If the most skilful musician in the world 
were placed before an unstrung and broken instrument, 
he could not produce that harmony which he usually 
produced when that instrument was perfect; nay, on the 
contrary, the sounds would be discordant; and yet it 
would be manifestly most illogical to conclude from such 
an effect, that the powers of the musician were impaired, 
since they merely appeared to be so from the imperfec- 
tion of the instrument. Now what the instrument is to 
the musician, the brain may be to the mind, for aught we 
know to the contrary ; and to pursue the figure, as the 
musician has an existence distinct from that of the instru- 

1 Potter's edition, of Armstrong on Typhus fever, p. 403. 



HADES NOT A STATE OF PROBATION. 305 

ment, so the mind (or soul) may have an existence dis- 
tinct from the brain." We add, all our evidence is in 
favour of the supposition that they are distinct, and no 
facts can be adduced inconsistent with it. Therefore, 
even on the ground of philosophy, the Christian doctrine 
is the true one. But as we have the scriptures, which 
were given by inspiration of God, this matter is divested 
of all doubt, our belief rests upon the sure testimony of 
him who made the soul, who made the abode of spirits 
also, and who therefore knows what is the destiny ap- 
pointed for us after we have left this world, and "the 
places that know us now shall know us no more forever." 
c) According to scripture, it is not a state of proba- 
tion or of purgation. There have indeed been some, who 
contended that life is not the exclusive time to serve the 
Lord in order to ensure the great reward of future hap- 
piness, but that in the grave whither we haste, in the 
world of spirits, there would again be a time of proba- 
tion and a state of purgation. But let us beware of de- 
ferring preparation for eternity on this dangerous suppo- 
sition, for of such a future probation we find nothing in 
the word of God. It has been urged, that the benevo- 
lence of God forbids the idea that he would punish the 
impenitent sinner in the world to come, without giving 
him also an opportunity to escape. But we cannot 
certainly knosv what. God will do, except when he him- 
self tells us. And he has told us, not that the sinner 
can repent after death, but that " the wicked shall be 
driven away in their wickedness," " that there awaits 
thetn nothing but a fearful looking for of judgment and 
of fiery indignation which shall devour the adversary." 
Justice, moreover, to the creatures he has made, requires 
that God should enforce those equitable laws which 
tend to make them all happy, and the contempt and 
unchastised transgression of which would ultimately in- 
volve them all in misery: yea, even the essential benevo- 
lence of his nature compels him to support the dignity of 
his government, and it is a truth no less certain than 
solemn, that 

" A God all mercy, is a God unjust," 



30b ABRAHAMS BOSOM. 

The whole tenour of scripture supports the doctrine, 
that life is the exclusive time of probation. All the 
means of grace by which God converts the soul, will be 
withdrawn at death. In the grave the wicked will find 
no more churches, no ministers of mercy calling them to 
repentance, no word of God to convert the soul. Alas, 
they will be separated from the pious and be confined 
among wicked spirits. But if the word of God con- 
tained no other proof on this point, would not the parable 
of Lazarus and the rich man be amply sufficient? When 
the rich man awoke, where did he find himself? In a 
land of probation ? Oh no, "he lifted up his eyes in tor- 
ments " And when he applied for a drop of water to 
cool his tongue, did father Abraham console him with 
the prospect of deliverance from his misery? or admon- 
ish him, " repent and be brought over to Lazarus?" 
Alas, we read no such words, the rich man heard no 
such accents of comfort. But Abraham said, " Son, re- 
member that thou in thy lifetime receivedst thy good 
things, and likewise Lazarus evil things : but now he is 
comforted, and thou art tormented, "—-nay more — "Be- 
sides all this (he says) between us and you there is a 
great gulf fixed, so that they that would pass hence to 
yon cannot, neither can they pass to us that would «ome 
thence ! ! i" 

d) The sacred volume represents it as a state of hap- 
piness to the righteous, and of misery to the wicked. 

The phrase "Abraham's bosom" in the parable re- 
ferred to, is evidently figurative, and contains an allusion 
to the manner of lying around the table at meat, which 
prevailed in the days of our Lord. It was customary for 
the master of the house who gave the feast, to place 
nearest to him that guest to whom he wished to show 
peculiar favour. 

The future joys of the righteous are in scripture ohew 
represented under the figure of a feast 'or marriage sup- 
per. The idea, therefore, expressed by the terms, is 
that Lazarus was enjoying the blessings promised to 
them that love the Lord. But this truth is also taught us 
in language that is not figurative: «• Lazarus, we are 



THE INTERMEDIATE STATE OE THE SOUL. 307 

expressly and plainly told, is comfort-ad." To the peni- 
tent thief upon the cross, oar blessed Saviour said, " this 
day thou shalt be with me in paradise :" that is, in hap- 
piness this day, shortly after the body shall have suffered 
death thy spirit shall be in a place of happiness. The 
apostle Paul when he was in a strait betwixt two, having 
a desire to depart, " be absent from the body" and " pre- 
sent with the Lord," most evidently teaches us that the 
state of the righteous after death is a state of happiness. 
And when exulting about the blessings purchased for 
believers by Christ, he exclaims : " O death, where is 
thy sting? O hades (rJW) where is thy victory?" the 
sentiment intended by him is, that whatever terror may 
heretofore have enveloped death, and whatever suspense 
or fearful foreboding the righteous may have had about 
the region of departed spirits, Christ had removed it all ; 
so that these objects of former terror and uncertainty are 
now to the true disciple of Christ matter of joy and 
exultation ! 

And how could Abraham's bosom, the region of the 
blessed, be other than a state of enjoyment to the Chris- 
tian ? There we shall see Lazarus and be comforted with 
him ! There we shall see father Abraham, and rest from 
all our sorrows, reclining on his bosom ! There we shall 
see the ancient patriarchs and prophets ! There we shall 
see Jeremiah, who wept over the desolations of Israel, 
and Daniel who in defiance of the king and all his no- 
bles prayed three times a day to his God, and whom his 
God saved from the mouth of the lions ! There we shall 
find the apostles and Luther and Calvin and Zuingiius 
and. all that host of worthies of whom the world was not 
worthy, who amid a wicked and perverse generation, 
maintained their fidelity to the end, and received not the 
mark of the beast. How can the place of departed spirits 
fail to be a place of joy to the Christian, for there he 
shall meet all those pious relatives and friends, whom 
heaven indulgent gave to him awhile and heaven mys- 
terious soon resumed again ? But above all, there we 
shall be with Christ! with him who bought us with his 
blood, and then went before us to pvepare this very man- 



308 THE RICH MAN AND LAZARUS. 

sion for us in his Father's house ! who uttered those 
delightful words, " yet a little while and ye shall not see 
me, and again yet a little while and ye shall see me!" 
To feel the sacred presence of our Lord is the Christian's 
highest joy in life — and how do we sing, and how do we 
pray, and how do we read and meditate on his word — all 
that we may draw near to him, that he may reveal him- 
self unto us as he does not unto the world, and there we 
shall be with him, not only for a few hours, but evermore : 

glorious rest ! O blest abode ! 

1 shall be near and like my God ! 
And flesh and sense no more control 
The sacred pleasures of the soul ! 

But alas ! the same parable affords us a dreadful coun- 
terpart to this pleasing picture. " The rich man died 
and was buried, and in hades he lifted up his eyes, being 
in torments — and he cried and said, father Abraham, 
have mercy on me, and send Lazarus that he may dip 
the tip of his finger in water and cool my tongue, for I 
am tormented in this flame." And there too, even in 
the judgment of the most expanded charity, it must be 
feared, awoke Voltaire and found himself tormented in 
the flame, and Paine and Rousseau and all the Iscariot 
band, who denied the Lotd that bought them ! There 
they gnash their teeth, and gnaw their tongues in an- 
guish, and feel the weight of the wrath of that Jesus, 
whose kingdom they vainly attempted to crush ! Better 
had it been for them that before they wrote their infidel 
productions, a millstone had been hanged about their 
necks, and they plunged into the bottomless sea ! Bet- 
ter had they died from the womb, and given up the ghost 
as soon as they were born ! Better had they never known 
a mother's care, and been thrown out to perish ! For 
then they should have been still and been quiet, then 
would they have slept and been at rest.' ''But now they 
long for death and it eometh not — and the thing which," 
especially Voltaire in his dying hours, "greatly feared, 
has come upon them." Such, in a degree proportioned 



WE ENTER IT IMMEDIATELY AFTER DEATH. 309 

to the relative magnitude of their guilt, will be the lot of 
all who die unreconciled to God! 

e) Nevertheless the sacred volume represents the state 
of departed spirits as not exactly the same as after Ihj 
Judgment day. For aught we know, they may be in 
the same place in which they shall always be. But the 
circumstances of their state are somewhat different. In 
hades the righteous will be in the joyful expectation of the 
sentence of acquittal; after judgment they enter on the 
eternal inheritance which the judge apportions them. 
The wicked in hades are under the fearful and torment- 
ing apprehension of the dreadful sentence to be pro- 
nounced upon them ; after judgment they shall be doomed 
to the actual and full misery of their fate, or in the figura- 
tive language of scripture, be cast into the lake that burn- 
etii with fire and brimstone ! The phraseology of the 
sentence too, as given us by our Saviour himself, seems 
to teach the same idea. To those on his right hand, the 
judge shall say: "Come, ye blessed of my Father, in- 
herit the kingdom prepared for you from the foundation 
of the world," not, "return to that enjoyment which ye 
have had since ye arrived in the world of spirits." And 
to those on the left he shall say, "Depart from me, ye 
cursed, into everlasting fire, prepared for the devil and 
his angels," 1 not, "return to it." 

But the general nature of the happiness of the right- 
eous and the misery of the wicked in hades, may be and 
probably is the same kind, though not equal in degree, 
to that which awaits them after judgment. 

f) Again ; We enter into hades, or the place of departed 
spirits, immediately after death. 

No reason can be assigned, why any delay should 
take place between death and the entrance of the soul in 
its future abode. And the word of God expressly teaches, 
that none occurs. " This day," said our Saviour to the 
thief upon the cross, " thou shalt be with me in para- 
dise." Paul desired to be absent from the body, because 
he then would be present with the Lord. The angel in 

1 Matth. 25: 34. 41. 



310 WE ENTEIl IT IMMEDIATELY AFTER DEATH* 

the Revelation of St. John pronounced the dead who die 
in the Lord, blessed immediately after death, "from 
thenceforth." And when the rich man died he awoke 
in hades and found that Lazarus was already there. 
Some have supposed that even hefore the final dissolu- 
tion, the soul sometimes makes a flight and returns. 
Some dying persons have professed peculiar visions or 
trances. As soon however, as the connexion between 
Soul and body is dissolved, the spirit enters on this state 
of new and untried being ! Yes, in that solemn hour, 
when the house, in which the lifeless body lies, is en- 
veloped in mourning ;, when friends and relatives are 
weeping over their loss, and now and then glide through 
the silent room to cast once more a look of anguish at 
the form they loved— whilst the shroud, the last garment 
to be worn in this world, is preparing — whilst the sexton 
is digging the grave — whilst the joiner, in his shop, is 
busily hammering away at the coffin — then the disem- 
bodied spirit has either found its long sought rest, that 
only heaven for which it longed, in the Redeemer's 
breast; or it has awakened in torment, and found, alas 
too late ! that "it is a fearful thing to fall into the hands 
of the living God !" 

It appears then, that according to the sacred volume, 
the state of departed spirits is substantially the same be- 
fore as after the great day of judgment, differing only in 
some of its circumstances, and probably also in degree 
both of happiness and misery. 



RESURRECTION. oil 

CHAPTER XXII. 

THE RESURRECTION. 

The scriptures teach us, that God will hereafter raised 
the bodies of all men and unite them to the soul by 
which they were formerly inhabited. The possibility of 
a resurrection has sometimes been disputed by infidels 
both ancient and modern. But in the eloquent language 
of the apostle of the Gentiles it may be asked, Why 
should it be thought a thing incredible that God should 
raise the dead? Surely he, who originally formed our 
bodies, out of dust, could build them up again out of 
their constituent materials. Reason indeed could not 
have discovered this doctrine. When Paul delivered his 
discourse before the Athenians, 2 and preached to them 
Jesus and the resurrection, they called him a babbler, 
and said, Thou bringest certain strange things to our 
ears. Not only had this doctrine been unknown to the 
Stoics and Epicurians whom Paul addressed; it was 
hooted at by other sects, even by those who strenuously 
maintained the immortality of the soul. The body was 
regarded by them as the exclusive seat of corruption, 
as the prison house of the soul ; and Celsus not only re- 
garded this doctrine with contempt, but stigmatized it as 
" the hope of worms." Yet, surely, as revealed in the 
gospel there is nothing unreasonable or undignified in 
this doctrine. Yea, must it not be a pleasing reflection 
to the Christian, that the body which he has so Ions: in- 
habited, shall rise again from the grave, purified from 
every thing corruptible or sinful about it? That this 
mortal shall put on immortality and these old compan- 
ions, soul and body, who have so long shared each other's 
pains and pleasures, shall again be united and prove a 

'Acts 26: 8. Why should it be thought a thing incredible with 
you that God should raise the dead 1 
2 Acts 17: 13. &C. 



312 IDENTITY OF THE RISEN BODY. 

source of augmented enjoyment? No, it is a glorious 
hope of the Christian, that no part of him will fall a 
final prey to death, save that which ought to die, the im- 
perfection, the corruption of his nature. It is a glorious 
hope, that with pious Joh he can exclaim, I know that 
my Redeemer liveth, and that he shall stand at the latter 
day on the earth; and though worms destroy this body, 
yet in my flesh shall I see God. 1 a) The certainty of 
this doctrine is established, not only by unequivocal pas- 
sages 2 of the sacred volume, but also by the examples of 
resurrection in the case of Lazarus, 3 of the widow's son 
at Nain, 4 and of the Lord Jesus himself. 

b) The scriptures also teach the identity of the risen 
body with that which was laid in the grave. Christ ex- 
plicitly teaches that "all those who ivere in their graves, 
shall come forth." 5 By this cannot be meant that all the 
particles which ever constituted part of the body will 
thea be included in it, for the constituent particles of our 
bodies are constantly changing through life, and if all 
collected together would constitute several such bodies as 
ours. The apostle clearly informs us, that " all flesh is 
not the same flesh," that there are " celestial bodies" as 
well as " terrestrial ;" and that the body which like seed 
is sown and dies in the earth, is not exactly that body 
which shall be, but God giveth to every seed his own 
body. 1 Moreover, a body like ours, subject to constant 
decay, would be unfit for the habitation of an immortal 

] Job 19: 25. 

2 John 5: 28. 29. Marvel not at this, for the hour is coming, in 
which all that are in their graves shall hear his voice, and shall 
come forth ; they that have done good unto the resurrection of life ; 
and they that have done evil unto the resurrection of damnation. 
John 11:25. Jesus said unto her, I am the resurrection and the 
life; he that believeth in me, though he vveie dead yet shall he 
live. 

3 John 11: 43. 44. And when he had thus spoken he cried with a 
loud voice, Lazarus, come forth. And he that was dead came forth, 
bound hand and feet with grave clothes, &c. 

4 Luke 7: 11 — 15. And he that was dead sat up, and began to 
speak. See also Matth. 27: 52. 27: 6. Heb. 11: 5. 2 Kings 2: 11. 

5 John 5: 28. 29. 

e l Cor. 15: the whole chapter, v. 38. 



REASONS OF THE RESURRECTION. 313 

and ever vigorous spirit. From all these circumstances 
it would appear, that our bodies will in death experience 
a very great change, and rise as diverse from our present 
bodies as the slock of grain is from the seed whence it 
sprang : and yet, that as the stock of grain proceeded 
from the seed, and derived its essential structure and pro- 
perties from it; so the future body will still embrace the 
essential elements of the present, so modified as to suit 
their eternal destination, and yet retain a just basis of 
identity. The nature of these essential elements is un- 
known to us and beyond the reach of philosophy. 

This identity is also evident, because we are told that 
our bodies will rise again, and not that new ones will 
be created: and because we are told that Christ will 
change our body, 1 not create others. 

c) The reasons why the Author of our being will raise 
our bodies at the latter day, are various. No doubt the 
soul united to such a glorified, incorruptible body, will 
be better adapted for that particular state of reward and 
punishment which God has appointed for them. The 
precise nature of that state we know not, but it is ob- 
viously possible that as the joys of heaven and the tor- 
ments of hell will in part at least be the natural effects of 
habits of virtue or vice in this world, there might be pe- 
culiar propriety in the resurrection of the body. It is 
possible too that the soul of man, when united to some 
organic body, is capable of higher degrees of pleasure 
and of pain than in its disembodied state. And may not 
this fact be the reason, why in the intermediate state be- 
tween death and judgment, the righteous and the wicked 
neither enjoy as great a degree of pleasure nor suffer as 
poignant pain as they will after judgment, when their 
bodies will again be united to them ? A union of the 
soul with a body also capacitates it for certain virtues or 
vices, by the restraint or indulgence of tire bodily pas- 
sions, which would be impossible to a disembodied spirit. 

The dav and houi of this resurrection knoweth no 



'Philip. 3: 
14 



314 TIME OF THE RESURRECTION. 

man, 1 though they are doubtless fixed by God. We 
know it will be at the end of the world, and prior to 
the judgment. The prophetical data of the sacred vo- 
lume may perhaps, when fully understood, determine the 
precise time of this awful event; and several general 
signs of the times are given in the sacred volume. We 
know that there will be a "falling away first, and that 
the man of sin will be revealed, the son of perdition." 2 
How interesting will be the scene, when the voice of the 
archangel shall sound, and the all-alarming clangor of his 
trumpet reverberate throughout the earth; when the 
graves, and charnel houses will rattle with the. stirring 
dead, when the ocean will heave and throw up the bodies 
buried in her bosom; when nations under ground bestir 
themselves and arise to judgment! How august will be 
the appearance of the Judge coming in the clouds of hea- 
ven, surrounded by his mighty angels ; and how different 
the feelings of those who come forth to the resurrection 
of life, and those unhappy beings who lived and died ene- 
mies to God, and now come to the resurrection of dam- 
nation ! Reader, now in thy day of grace inquire, with 
which of these classes will thy lot be cast? Will thy 
renovated body but prove the channel of augmented suf- 
fering to thee, or hast thou given up thy members as 
instruments of righteousness, and thy body as a temple 
for the Holy Ghost? 

T Matth. 24: 36. But of that day and hour knoweth no man, no, 
not the angels of heaven, but my Father only. Acts 1:7. 2 Pet. 
3: 10. 

2 2 Thess. 2: 3. 1 Thess. 4: 16. 




JUDGMENT. 315 

CHAPTER XXIII. 

FINAL JUDGMENT. 

To the resurrection of the dead will succeed the gene- 
ral judgment, a) Every fact which tends to establish the 
existence of a moral government in the world, also affords 
proof of a future retribution in which the inequalities of 
the present administration will be equalized. And it is 
but meet that this award should be preceded by a public 
rehearsal of each individual's case. Reason could not dis- 
cover the doctrine of a formal judgment. It was brought 
to light by the scriptures, and in them it is abundantly 
taught. Paul inculcates it in his speech before the intelli- 
gent and polished citizens of Athens. " God," says he, 
" has appointed a day in which he will judge the world in 
righteousness, by that man whom he hath ordained." 
Yes, the man of Calvary will be the Judge of all the 
earth! He, in whom God was manifest, and humbled 
himself so low, will be thus gloriously exalted, and sit 
in judgment on an assembled universe! Then will be 
summoned before him also all his foes, and be at least 
compelled to worship him, from whose head they vainly 
attempted to strike the crown. Before this tribunal you, 
reader, and I must also appear; for we must all appear 
before the judgment seat of Christ. 

b) x^t^what time this awful scene will take place we 
know not. But the day is fixed, "for God hath ap- 
pointed a day, in which he will judge the world." Pro- 
bably it will be, sooner than we expect; for "it cometh 
as a thief in the night." The world will be immersed 
in wickedness, as in the time when Noah entered the 
ark. The glorious influence of the millennium will have 
in a great measure ceased, Satan shall be again let loose 
for a season on the earth, 1 and " the four quarters of the 

^ev. 20: 7. S. And when the thousand years are expired, Satan 
shall be loosed out of his prison. 



316 



APPEARANCE OF THE JUDGE. 



earth, Gog and Magog, will be gathered together to bat- 
tle against the followers of the lamb. The earth will be 
buried in violence, lust and total security, when the great 
day of God Almighty comes. The last sun has run its 
course, and sel in darkness on the earth for ever. 

c) Then shall the Son of man appear in the clouds of 
heaven, surrounded by the mighty angels at midnight, 
when mankind are wrapped in sleep. He will shed 
forth from his own person, a light exceeding far the 
splendor of the sun, a light that shall penetrate the uni- 
verse, and render visible not only the thousands of na- 
tions and generations then assembling before the Judge, 
but also their secret thoughts : a light that will like an 
arrow transfix with terror the heart of every sinner, and 
fill with humble joy the true believer. Then will the 
Judge unfold the book of his omniscience, and exhibit 10 
an assembled universe its appalling contents. Alas, what 
discoveries will then be made ! What scenes of mid- 
night revelry and debauchery and murder will be brought 
to light! When all these, together with the wars and 
bloodshed to which the sinful passions of men have led, 
are viewed in the light of eternity, truly their record will 
look like the annals of hell and the biography of devils ! 
Header, how will your secret life appear ? 

d) The law by which the different subjects of God's 
moral government will be judged, will be the degree of 
light enjoyed by them in the world. The heathen will 
be judged by the law of nature, 1 and Jews and Christians 
by the revelation they possessed. And now- will the 
Judge enter on the work of retribution, and reward each 
one according to his work! Reader, dost thou belong to 
the children of God? Hear the delightful plaudit, Come, 
ye blessed of my Father, inherit the kingdom prepared 
for you from the foundation of the ivorld! 2 Then wilt 

thou be admitted into that city which has no need of a 
temple, for the Lord God Almighty and the Lamb are 



'Rom. 2: 12. For as many as have sinned without the (written) 
law, shall also perish without the law ; and as many as have sinned 
under the law, shall he judged by the law. 

*Matth. 25: 34. 



CONFLAGRATION OF THE WORLD. 317 

the temple of it; and which has no need of the sun, nei- 
ther the moon to shine in it, for the glory of God doth 
lighten it. and the Lamb is the light thereof." 

But do you belong to the enemies of God? You too 
must be rewarded according to your works. You have 
rejected the Saviour, and counted the blood of the cove- 
nant an unholy thing ; and therefore that blood cannot be 
applied to cancel your sins. You have rejected the only 
days-man betwixt God and you, and therefore must meet 
the wrath of your offended Judge in the nakedness of 
your own guilt. To you and all the assembled enemies 
of God the Judge will say, Depart, ye cursed into ever- 
lasting fire, prepared for the devil and his angels, 1 and 
thus your eternal state be unchangeably (ixed. 

e) Then will sentence also be passed on the devils, 
who kept not their first estate, and whom God had re- 
served in chains of darkness unto the judgment of the 
great day. 2 The peculiar circumstances of their trans- 
gression, and the process of judgment in reference to 
them, is indeed not known to us, but the fact that they 
will also be summoned to the judgment, is clearly re- 
vealed. We know that they, like men, were moral agents, 
and therefore will be judged for their voluntary conduct 
in reference to the will of God as made known to them. 

f) After the judgment is closed the conflagration of the 
earth will follow, flaming fire from the presence of the 
Almighty Judge, will sweep in one continued volume 
over our globe, enveloping the stately tower, the magnifi- 
cent palace, and the humble cot in one indiscriminate 
conflagration. The elements will be consumed with fer- 
ve.nt heat, the earth will melt, 3 the atmosphere around it 

r Matth. 25: 35. 

2 Jude v. 8. And the angels which kept not their first estate, but 
left their own habitation, he hath reserved in everlasting chains un- 
der darkness, unto the judgment of the great day. - Pet. 2: 4. For 
if God spared not the angels that sinned, but cast them down to 
hell, (^xqnrdLgli<r<t4) and delivered them into chains of darkness, to 
be reserved unto judgment. 

s 2 Peter 3: 10. But the day of the Lord will come as a thief in 
the night; in which the heavens shall pass away with a great noise, 
and the elements shall melt with fervent heat; the earth also and 



318 HEAVEN. ITS LOCALITY. 

will catch the flame and be converted into one body of 
liquid fire. Thus, "the heaven?," the visible concave 
surrounding our earth, " will flee away from the face of 
him that sitteth on the throne; and no placG be found for 
them any more!" Seeing then, that all these things shall 
be dissolved, what manner of persons," reader, "ought 
we to be in all holy conversation and godliness." 1 

In regard to this final catastrophe a diversity of opin- 
ion has existed. Some have supposed that this confla- 
gration will involve in its train the sun, moon, planets, 
and fixed stars ; in short, all the thousands of worlds that 
exist in the universal empire of Jehovah. 

Others, we think with more propriety, confine its ef- 
fects to the destruction of our own globe ; because the 
judgment to which it is an appendage, refers mainly, to 
the human race. The affairs of this earth will then be 
brought to a close ; but the separate existence of other 
worlds may not be affected by it. Our earth and perhaps 
its moon, will be stricken out of the vast concave of 
heavenly luminaries ; but the solar system will move on 
uninterrupted, and the loss of this little speck in creation 
perhaps not to be noticed by the inmates of other worlds ! 

Some have supposed that our earth will be annihilated, 
whilst others have more plausibly maintained that it will 
be transformed into a new heaven and new earth! 

the works that are therein, shall be burned up. v. 12. Looking for 
and anxiously expecting (crTnuJcvTct;) the corning of the day ol God, 
wherein the heavens shall be dissolved with fire, and the elements 
shall melt with fervent heat. 
] 2 Peter 3: 11. 



NATURE OF FUTURE HAPPINESS. 319 

CHAPTER XXIV. 

HAPPINESS OF THE RIGHTEOUS AFTER JUDGMENT. 

The abode of the righteous subsequently to the solem- 
nities of the judgment day, is designated by various 
names, such as heaven, paradise, our heavenly Father's 
house, the rest that remaineth, &c. and their happiness 
in it is termed, eternal life, 1 an incorruptible inheritance, 2 
eternal salvation, 3 &c. 

The nature of their inheritance cannot perhaps be fully 
comprehended by us in this life, although much may be 
learned from the numerous representations of the sacred 
volume. 

I. The state of the righteous after judgment is repre- 
sented as having locality, being a place. This is evident 
even from the several names applied to it in scripture. 
Probably it is the same place in which they had dwelt 
prior to judgment ; or perhaps the sphere of their agency 
and enjoyment is now far more extensive, pervading the 
immense regions of Jehovah'' s kingdom. 

Michaelis 4 supposed the renovated earth to be the des- 
tined future abode of the blessed. Pfanins 5 believed 
heaven to be in the bosom of God himself, where the 
angels and the spirits of the just made perfect would 
enjoy eternal rest. 

II. The nature of the future blessedness of the saints 
is known to us but in part. It will consist of an entire 
absence of all pain, sickness or want, and the positive 
enjoyment of the bliss prepared for those who love God. 

^Ylatth. 25: 46. And these shall go away into everlasting (aiJLviov) 
punishment, but the righteous into everlasting* (diStVicv) life. 

2 1 Pet. 1: 4. To an inheritance incorruptible and undeiiled, and 
that fadeth not away, reserved in heaven for you. 

3 Heb. 5: 9. And being made perfect, (t6\«;o>3-«?, perfected, ele- 
vated to glory, chap. 2: 9. 10.) he became the author of eternal sal- 
vation, unto all them that obey him. 

4 Michaelis Dogmatik, p. 589. 

5 C. M. Pfaffii, Dis. de ccelo beatorum. 



320 NATURE OF FUTURE HAPPINESS. 

a) The saints will derive new capacities for holy action 
and enjoyment, from their union with the resuscitated, 
glorified 1 body. How much the action and enjoyment 
of the soul depends on the organization and health of 
the body even in this life is well known. But in heaven 
the exalted spirit will never he retarded in its movements 
by any defect or disorder of its bodily organs. On the 
contrar} 7 , the superior refinement and perfection of the 
organs, will add correspondent perfection to the operations 
of the soul. The properties of this glorified body being 
different from those of what we term matter, human lan- 
guage contained no words properly to designate them. 
The apostle, therefore, in the language of approximation, 
terms it a spiritual body. 2 This literally would mean men- 
tal matter, and be a contradiction in terms ; but all will un- 
derstand the apostle to mean, that the risen body will be 
so much more refined and elevated in nature as to bear 
more resemblance to a spirit than to any other known 
object. It is also termed a celestial/ an incorruptible, an 
immortal 4 body. This body will doubtless have differ- 
ent and more numerous organs of sense than had the 
earthly. Among the animals known to us some have 
fewer senses than man, and some possess one or other of 
the senses in a much higher degree than he. It is analo- 
gous then to expect that in his union with the heavenly 
body man will have more and higher senses than are 
now known to us. 

b) In death too the spirit will be freed from all that 
intellectual imbecility derived from the dominion of sin. 
That the apostacy of our first parents, and the disordered 
frame with which we are now born, have very much 

l ¥h\\. 3: 21. Who shall change our vile (rz?nivl<r$a):, tzttuvoc 
humble, frail) body that it may be fashioned Jike unto his glorious 
body, according to the working (tviryitw, power, energy) whereby 
he is able even to subdue all things unto himself. • 

2 J Cor. 15: 44. It is sown a natural bod} 7 , and it is raised a spir- 
itual body. There is a natural body and there is a spiritual body. 

J v. 40. There are also celestial bodies and bodies terrestrial; but 
the glory of the celestial is one, and the glory of the terrestrial is 
another. 

4 v. 53. For this corruptible must put on incorruption, and this 
mortal must put on immortality. 



GRADATION OF HAPPINESS IX HEAVEN. 321 

abridged the intellectual power of man, admits of no 
doubt. Bat in eternity the soul will commence its ca- 
reer anew, with powers of intellect equal at least to the 
developed faculties of a Newton or a Leibnitz. Now 
we see as through a glass darkly ; but then, face to face; 
now we know in part, but then we shall know even as 
we are known. 1 

c) The moral character of the soul will be entire and 
perfect. Every tendency to sin will have been com- 
pletely eradicated. Every thing like envy, hatred, mal- 
ice and all other painful affections of the soul will be 
unknown, and love to God and love to the creatures lie 
has made will throb in our bosoms and fill us with de- 
light. Nothing is more fully established by the uniform 
experience of Christians than the fact, that those feelings 
of benevolence, charity, humility, and in short all the 
graces of the Christian character, tend to tranquilize the 
soul and raise it above the vicissitudes of time, and fill it 
with joy. In heaven and throughout eternity these dis- 
positions will have full scope, and will be productive in 
the highest degree of their natural and appropriate effects. 

d) in heaven the soul will enjoy the society of angels 
and their blessed God and Redeemer. The happiness 
of our social intercourse on earth is not without alloy ; 
for the best of human beings are sanctified but in part, 
and occasionally under the influence of error and sin. 
And where there is sin there must be suffering. But in 
those abodes of bliss, the Christian will be entirely free 
from sin himself and find himself surrounded with equal- 
ly holy and happy spirits, will be in the presence of his 
Saviour and his God. There he will enjoy the pleasures 
which flow from the society of perfectly holy spirits, and 
uniting in ascriptions of praise to him who bought them 
with his blood, and made them kings and priests unto God. 

III. The gradations of t his felicity are various. That 
this will be the case seems to be a necessary consequence 
of the fact that in this life man is a moral agent, under 
probation, and in a moral government, and that eternity 

l l Cor. 13. 12. 
. 14* 



322 DURATION OF THE HAPPINESS OF HEAVEN. 

is the appointed time of retribution. But it is moreover 
clearly taught in the sacred volume. For although the 
salvation of believers is of grace and not of works, yet 
are we expressly told, that they will be rewarded ac- 
cording to their works. All the inhabitants of heaven 
will be entirely and exclusively happy; yet, as ihey 
have acquired different degrees of capacity for celestial 
enjoyments, they will indeed drink at the same exhaust- 
less fountain, and all be filled, but contain different mea- 
sures according to the different desires and susceptibili- 
ties of each. 1 

IV. The felicity of heaven will be eternal and pro- 
gressive. The eternity of heaven is clearly taught in 
the sacred volume, 2 and is not disputed. That the hap- 
piness of the righteous will be eternally progressive is 
also evident, a) Because, as holy action on earth in- 
creased the capacity of saints for the enjoyments of hea- 
ven, no reason can be assigned why the continuance of 
such action under more favorable circumstances, should 
not still more augment that capacity, b) Again, the de- 
sires of the soul for enjoyment are ever unsatisfied, or 
at least seem constantly tending to increase, in this life, 
and probably will continue to do so in that which is to 
eome. c) The soul cannot be stationary in any of its 
capacities for enjoyment as well as actioi?, but must be 
ever either progressive or retrograde. But in heaven 
there will be no backsliding. Hence, as the capacity for 
enjoyment will be progressive, and the fountain for its 
gratification at the throne of God is inexhaustible, an 
evergrowing happiness will necessarily follow. 

Yes, the believer may cherish the pleasing belief, that 

] 1 Cor. 3: 8. Now lie that planteth and he that watercth are one; 
and every man shall receive his own reward, according to his own 
labour. 2 Cor. 5. 10. For we must all appear before the judgment 
seat of Christ, that every one may receive the' things done in his 
body, according to that he hath done, whether it be good or bad. 
Rom. 2: 5 — 7. Luke 19: 17. And he said unto him, Well, thou 
good servant : because thou hast been faithful in a very little, have 
thou authority over ten cities, v. 18 — 27. 

2 Matth. 25: 46. And these shall go away into everlasting (v'^vtctv) 
punishment, but the righteous into everlasting (diJ.vicv) life. 



i 



ETERNAL INCREASE OF HAPPINESS. 323 

his happiness, which commenced in this world, and 
though not unalloyed, rendered life highly desirable to 
him, will continue, yea, eternally increase in the world 
to come. A Voltaire or a Paine might well wish to get 
rid of his immortality — might envy the lot of the brutes 
that perish in death ; for they have spurned the mercy 
of God, they have imprecated the vengeance of the Al- 
mighty, and have nothing to hope, and every thing to 
fear from 'eternity. But the sincere disciple of Christ 
may with equal propriety regard his immortality as one 
of the dearest features of his future hopes. Being the 
follower of him who said, "lam the resurrection and 
the life; if any man believe in me, though he die, yet 
shall he live;" he sees before him the prospect of cease- 
less and evergrowing felicity. Delightful it must have 
been for him to awake in the eternal world, and find him- 
self in Abraham's bosom, to look back for the first time 
on death as a something past: still more delightful is it 
now, since the solemnities of the judgment are over, to 
hear the welcome plaudit, Well done, good and faithful 
servant, enter into the joys of thy Lord, inherit the 
kingdom prepared for you from the foundation of the 
world. Does he now find himself in the society of 
Jesus and the blessed angels, and his old acquaintances 
and friends on earth? The very zest of his felicity will 
be, that there he will dwell for ever. Does he find him- 
self satisfied with the image of his God? He will con- 
tinue to grow more and more like him, and better satis- 
fied, that is, more happy for ever! Is he growing in 
intellect and knowledge ? does he find himself able to 
comprehend even in physical and intellectual science ten 
thousand things which were mysterious to him here ? 
Does he soon occupy the station which he had here in 
imagination assigned to the tallest archangel next the 
Almighty's throne ? He knows, that he will continue 
thus to increase throughout eternity, and standing on this 
exalted eminence, he will look back and see the volume 
of divine providence unfolding before his eyes in all its 
latitude and relations; see the wisdom of those dispen- 
sations which seemed inexplicable to him on earth, the 



324 OF HELL. ITS LOCALITY. 

benevolence of those which appeared most unequal and 
severe. But the feeling which will there absorb all 
others, and throughout eternity fill the breasts of the 
saints in heaven, will be the most intense adoration and 
gratitude to that Lamb of God, who purchased them with 
his own blood, and to whom they are indebted for those 
streams of never ending bliss in which they bathe their 
souls. Dear reader, will you be among that blessed 
throng ? Or are you treading under foot that precious 
biood, in which those now standing before His face, had 
" washed their robes and made them white ?" 



CHAPTER XXV. 

THE PUNISHMENT OF THE WICKED. 

After the solemnities of the Judgment are closed, the 
wicked also will be consigned to their state of endless 
misery, which is termed " second death," 1 " destruc- 
tion," 2 "punishment," 3 " perdition," 4 "the burning 
lake," 5 &c. 

I. Their state, like that of the righteous, is represented 
as having locality. This opinion has been generally en- 
tertained in the Christian church, although Origen among 
the ancients, as well as Doeclerlein and others among the 
moderns, maintained that it is only a state* Where the 
place appointed for the punishment of the wicked will 
be, whether in the centre of our earth, or in some planet, 
or elsewhere, we know not. 

! Rev. 21: 8. But the fearful and unbelieving, and the abomina- 
ble, and murderers, and whoremongers, and sorcerers, and idolaters, 
and all liars, shall have their part in the lake that burnetii withfirt 
and brimstone; which is the second death. See 2: 11. 20: 6. 14. 

2 2 Thes. 1: 9. 3 Matth. 25: 46. 

4 Matth. 7: 13. ctTruxi:*. 5 See No. 1. 



NATURE OF FUTURE PUNISHMENT. 325 

II. The sufferings of the wicked will be both bodily 1 
and mental ; and will consist in a) consciousness of guilt. 
The solemnities of the judgment day will produce in the 
condemned deep conviction of the justice of their sen- 
tence, and the moral turpitude of their own hearts, b) 
They will be tormented by the conviction, that they have 
had heaven within their reach, that its blessings were 
actually provided for them too, and offered to them with 
as much sincerity as to those who accepted them, but 
that now they are forever lost! c) They will recollect 
with pain the numerous sermons they heard and heeded 
not; the earnest, affectionate entreaties of their ministers, 
which they treated with total disregard ; the urgent soli- 
citations of their pious friends, who oft entreated them to 
be reconciled to God, but in vain ; they will recollect the 
strivings of God's spirit with them, and the deep and 
solemn convictions which he sometimes wrought in their 
souls, thus bringing salvation nigh to them. These in- 
fluences they resisted, saying to the Holy Conforter, de- 
part from me, we desire not the knowledge of thy ways! 
d) Their souls will be harrowed up by the conviction 
that all their hopes are now forever lost, their doom 
irrevocably fixed.' 2 There are many sufferings incident 
to human life, which are tolerable only because they are 
believed to be of short duration. Tell the wretched suf- 
ferer screaming under the tortures of the stone, or the 
agonies and pangs of the confirmed tic doloureux, that 
these sufferings he must endure throughout millions and 
millions of years, and if he believed you, he would be 
driven to furious despair. What then must be the horror 

] Luke 16: 23—26. And in hell (dJx, hades, the place of departed 
spirits) he (the rich man) lifted up his eyes being in torments, and 
seeth Abraham afar oft, and Lazarus in his bosom (in allusion to the 
ancient mode of reclining at a feast, under the similitude of which 
the Jews were wont to represent the joys of heaven). And he 
cried and said, Father Abraham, have mercy on me, and send La- 
zarus that he may dip the tip of his finger into water and cool my 
tongue ; for J am tormented in this flame. 

2 Luke 16: 26. And besides all this, between us and you there is 
a great gulf fixed ; so that they who would pass from hence to you 
cannot; neither can they pass to us that would come from thence. 



326 



DURATION OF FUTURE PUNISHMENT. 



of the damned, when they realize the dreadful anticipa- 
tion, that their pangs, not unlike those of "burning fire" 
and "gnawing worms," will endure forever! e) The 
torments of tha accursed will probably consist in part of 
raging desires and lusts, 1 forever denied gratification. 
f ) Probably too, they may have a glance at the blissful 
scenes of heaven, as had the rich man at Lazarus in 
Abraham's bosom, and feel the more deeply the extent of 
their loss, g) Much of their misery will arise from their 
confinement with devils, 2 and other malicious, damned 
spirits; whose very depravity makes them seek a fiend- 
like pleasure in tormenting each other! h) But the cer- 
tainty of their wretchedness is placed beyond all doubt, 
because they will be shut out in regions of outer dark- 
ness, far from the presence of God, and the glory of his 
power. What more terrific horrors can be imagined 
than must result from the dread combination of all these 
sources! Yet all these are the natural fruits. of sin, in- 
dependently of any positive punishment, which a right- 
eous God may see fit to inflict! 

III. The duration of these torments is beyond all 
doubt represented as eternal. 

The eternity of future blessedness is not disputed, 
although that of future punishment has been; yet they 
rest on precisely the same evidence. Happiness has no 
more tendency to confer eternity, than misery to take it 
away. Both rest on the testimony of God's word, a) 
Express and literal passages are found teaching that the 
pains of the accursed are " eternal ," 3 are "everlasting " 4 



*Rev. 22: 11. Pie that is unjust, let him be unjust still ; and he 
that is filthy, let him be filthy still ; and he that is righteous, let him 
be righteous still ; and he that is holy, let him be holy still. 

2 Matth. 25: 41. Then shall he say to them on the left hand, de- 
part from me, ye cursed, into everlasting fire, prepared for the devil 
and his angels. 

3 Mark 3: 29. But he that shall blaspheme against the Holy 
Ghost, hath never forgiveness, but is in danger of eternal damnation. 

4 Matth. 25: 46. And these shall go away into everlasting pun- 
ishment, but the righteous into everlasting life. Dan. 12: 2. And 
many of them that sleep in the dust of the earth shall awake, some 
to everlasting life; and some to shame and everlasting contempt. 



ETERNITY OF FUTURE PUNISHMENT. 327 

anJ continue "forever and ever." 1 b) The same doc- 
trine is conveyed in figurative language of various and 
unequivocal import, teaching the eternity of future pun- 
ishment. It is termed "the unquenchable fire," "the 
worm that dieth not," 2 and the lake of fire and brimstone, 
in which Satan and his angels are " tormented day and 
night, forever and ever." 3 There is moreover reason to 
believe that the accursed will forever remain enemies of 
God ; and, therefore, eternally deserve, and receive pun- 
ishment. The scriptures never even intimate, that the 
flames of hell will be purgative, sanative or remedial in 
their influence, but always describe them as penal and 
retributive. Nor is it inconsistent with the love of God 
to punish sinners eternally : for they had a fair term of 
probation, were often entreated to be reconciled to God, 
and would not. The good of the moral universe there- 
fore requires, that the penalty of the law be inflicted on 
them, that others may fear and not fall into like condem- 
nation, c) The devils in hell did not regard their tor- 
ments as temporary, or express the least hope of deli- 
verance, d) Nor did the rich man cherish any such 
expectation. 

The penalties of the divine government, like those of 
good civil polities on earth, are appointed not to satisfy 
the vengeance of the lawgiver, but by preventing trans- 
gression, and promoting virtue, to secure the highest hap- 
piness of the moral universe. Would any man, when 
passing some prison of our land, infer from it the cruelty 

2 Thess. 1: 9. Who shall suffer punishment, (£;mv T;<r«cn), even 
everlasting destruction from the presence of the Lord and from the 
glory of his power. 

'Rev. 14: M. And the smoke of their torment ascendeth up for- 
ever and ever; and they have no rest, day nor night, who worship 
the beast and his image. 

* 2 Mark 9: 43. 44. And if thy hand ofrend (Vtt*VG>W£*, ensnare 
thee, cause thee to sin) thee, cut it off; it is better for thee to enter 
life maimed, than having two hands to go into hell, into the fire 
that never shall be quenched : Where their worm dieth not, and 
their fire is not quenched. 

3 Rev. 20: 10. And the devil that deceived them, was cast into 
the lake of fire and brimstone, where the beast and false prophet 
are, and shall be tormented day and night, forever and ever. 



328 ETERNITY OF FUTURE PUNISHMENT. 

of our lawgivers? Or if you beheld a murderer on the 
gallows, writhing in the agonies of death, would you 
believe that our rulers are tyrants, that some reckless 
impulses of vengeance had erected the instrument of tor- 
ture ? No, we all know, that the attachment of just 
penalties to laws, is a necessary part of a good govern- 
ment, and tends to ensure security of person and pro- 
perty ; yea, that it is not only consistent with true 
benevolence, but actually dictated by it, in order to 
secure the highest good of the moral universe, and also 
of the criminal himself. As long as there was any hope 
for the sinner, these very penalties exerted a salutary 
influence on him, by retarding his career of iniquity and 
ruin. 

That the punishments of the divine government will 
be found just, we must necessarily infer from the infinite 
perfection of God who appointed them. 

Of their real magnitude, or of what justice would in 
any case demand, we are totally incompetent judges, be- 
cause of oar very inadequate views of the evil of sin in 
the divine government. 

It is found that even the dread of eternal punishment 
cannot prevent the mass of mankind from frequent trans- 
gression of the divine law: how entirely inefficient would 
milder punishments have been ? The legitimate effect of 
a disbelief of future punishment is witnessed in the 
beastly and inhuman scenes of revolutionary France. 

It should moreover ever be remembered, that if sin 
were not so great an evil, as to merit and require the 
severe punishments threatened in God's word; its exist- 
ence could not be so highly detrimental to the happiness 
of the universe, nor its prevention an object of such great 
importance as to require the menace of such dread penal- 
ties, even if God were "man that he could lie," and did 
not intend to execute them. 

Rather let us receive the declarations of our heavenly 
Father, on this as on all other subjects, with submission 
and holy awe; confidently believing that all "his judg- 
ments are just and righteous," and striving by an imme- 
diate surrender of our hearts to him, or if we are his true 



OF THE HUMAN WILL. 329 

children, by a daily renewal of our dedication to his ser- 
vice, to escape his righteous displeasure, and through the 
merits of our crucified Redeemer, secure his favour 
which is life, and his loving kindness which is better 
than life. 



ARTICLE XVIII. 

Of Free Will. 



Concerning free will our churches teach, that the 
human will possesses some liberty for the perform- 
ance of civil duties, and for the choice of those 
things lying within the control of reason. But it does 
not possess the power, without the influence of the 
Holy Spirit, of being just before God, or yielding 
spiritual obedience : for the natural man receiveth not 
the things which are of the Spirit of God ; but this 
is accomplished in the heart, when the Holy Spirit is 
received through the word. 

The subject of this Article, which with more propriety 
might have been entitled the Inability of man to fulfil the 
divine law without the aid of the Holy Spirit, has re- 
ceived some attention in the discussion of Art. IV. and V. 

The additional clause of this article, containing a refer- 
ence to Augustine's works and exemplifications of the 
doctrine above stated, is omitted in this, as it is in many 
other versions ; as also the clause rejecting dissentient 
opinions. 



330 THE AUTHOR OF SIN. 

ARTICLE XIX. 

Of the Author of Sin. 

On this subject they teach, that although God is 
the creator and preserver of universal nature; the 
cause of sin must be sought in the depraved will of 
the devil and wicked men, which, when destitute of 
divine aid, turns itself away from God : agreeably to 
the declaration of Christ, When he speaketh a lie he 
speaketh of his own. John 8: 44. 

The subject of this article also, was anticipated in 
Proposition IY. of Decrees and Providence of God. 



ARTICLE XX. 

Of Good Works. 



Our (writers) are falsely accused of prohibiting 
good works. Their publications on the ten com- 
mandments, and other similar subjects, show, that 
they gave good instructions concerning all the differ- 
ent stations and duties of life, and explained what 
course of conduct in any particular calling, is pleasing 
to God. Concerning these things preachers formerly 
said very little, but urged the necessity of puerile and 
useless works, such as certain holy-days, fasts, bro- 
therhoods, pilgrimages, worship of saints, rosaries, 
monastic vows, &c. These useless things our adver- 
saries, having been admonished, no longer teach as 



OF GOOD WORKS. 331 

formerly. Moreover, they now begin to make men- 
tion of faith, about which they formerly observed a 
marvellous silence. They now teach that we are not 
justified by works alone, but join faith to works, and 
maintain that we are justified by faith and works. 
This doctrine is more tolerable than their former be- 
lief, and is calculated to impart more consolation to 
the mind. 

Inasmuch, then, as the doctrine concerning faith, 
which should be regarded as a principal one by the 
church, had so long been unknown ; for all must con- 
fess, that concerning the righteousness of faith, the 
most profound silence reigned in their sermons, and 
the doctrine concerning works alone was discussed 
in the churches; our divines have admonished the 
churches as follows : 

First, that our works cannot reconcile us to God, 
or merit the remission of sins, or grace, or justifica- 
tion: but this we can attain only by faith, when we 
believe that we are accepted by grace, for Christ's 
sake, who alone is appointed our mediator and pro- 
pitiatory sacrifice, by which the Father is reconciled. 
He, therefore, who expects to merit grace by his 
works, casts contempt on the merits of Christ, and is 
seeking the way to God, in his own strength, without 
the Saviour; who nevertheless has told us, I am the 
way, the truth, and the life. 

This doctrine concerning faith, is incessantly incul- 
cated by the apostle Paul. Ephes. 2. Ye are saved 
by grace, through faith, and that not of yourselves, it 
is the gift of God, &c. 

And lest any one should cavil at our interpretation 
and charge it with novelty, we state that this whole 
matter is supported by the testimony of the Fathers. 
For Augustine devotes several volumes to the defence 
of grace, and the righteousness of faith, in opposi- 
tion to the merit of good works. And Ambrosius, 



332 OF GOOD WORKS. 

on the calling of the Gentiles, &c. inculcates the same 
doctrine. 

But although this doctrine is despised by the igno- 
rant ; the consciences of the pious and timid find it 
a source of much consolation, for they cannot attain 
tranquillity in any works, but in faith alone, when 
they entertain the confident belief that, for Christ's 
sake, God is reconciled to them. Thus Paul teaches 
us Rom. 5. Being justified by faith, we have peace 
with God. This whole doctrine must be referred to 
the conflict in the conscience of the alarmed sinner, 
nor can it be otherwise understood. Hence the ig- 
norant and worldly minded are much mistaken, who 
vainly imagine that the righteousness of the Chris- 
tian is nothing else than what in common life and in 
the language of philosophy is termed morality. 

Formerly the consciences of men were harrassed 
by the doctrine of works, nor did they receive any 
consolation from the gospel. Some followed the dic- 
tates of conscience into deserts, and into monasteries ; 
hoping there to merit the divine favour by a monastic 
life. Others invented different kinds of works, to 
merit grace, and make satisfaction for their sins. 
There was therefore the utmost necessity, that this 
doctrine concerning faith in Christ, should be incul- 
cated anew; in order that timid minds might find con- 
solation, and know, that justification and the remission 
of sins, are obtained by faith in the Saviour. 

The people are also now instructed, that faith does 
not signify a mere historical belief, such as wicked 
men and devils have ; but that, in addition to an his- 
torical belief, it includes an acquaintance with the 
consequences of the history, such as remission of sins, 
by grace through Christ, righteousness, &c. &c. 

"Now he who knows that the Father is reconciled 
to him through the Son, possesses a true acquaintance 
with God, confides in his providence and calls upon 
his name: and is therefore not without God, as are 



OF GOOD WORKS. 333 

the Gentiles. For the devil and wicked men cannot 
believe the article concerning' the remission of sins. 
But they hate God as an enemy, do not call upon his 
name, nor expect any thing good at his hands. Au- 
gustine, in speaking of the word faith, admonishes 
the reader, that in scripture this word does not signify 
mere knowledge, such as wicked men possess, but 
that confidence or trust by which alarmed sinners are 
comforted and lifted up. 

We moreover teach, that the performance of good 
works is necessary, because it is commanded of God, 
and not because we expect to merit grace by them. 
Pardon of sins and grace are obtained only by faith. 
And because the Holy Spirit is received by faith, the 
heart of man is renovated and new affections pro- 
duced, that he may be able to perform good works. 
Accordingly Ambrosius states, faith is the source of 
holy volitions and an upright life. For the faculties 
of man, unaided by the Holy Spirit, are replete with 
sinful propensities, and too feeble to perform works 
that are good in the sight of God. They are more- 
over under the influence of Satan, who urges men to 
various crimes, and impious opinions and manifest 
offences ; as may be seen in the examples of the phi- 
losophers, who, though they endeavoured to lead per- 
fectly moral lives, failed to accomplish their design, 
and were guilty of many notorious crimes. Such is 
the imbecility of man, when he undertakes to govern 
himself by his own strength, without faith and the 
Holy Spirit. 

From all this it is manifest, that our doctrine, in- 
stead of deserving censure for the prohibition of good 
works, ought much rather to be applauded, for teach- 
ing the manner in which truly good works can be 
performed. For, without faith, human nature is inca- 
pable of performing the duties either of the first or 
second table. Without it. man does not call upon 
God, nor expect any thing from him, but seeks re- 



334 OF THE INVOCATION OF SAINTS. 

fuge amongsl men, and reposes on human aid. Hence, 
when faith and confidence in God are wanting, all 
evil desires and human schemes reign in the heart; as 
Christ says, Without me ye can do nothing; John 15: 
and the church responds, Without thy favour there 
is nothing good in man. 

The subject of this article has been discussed under 
the head of Justification, and the several parts of Chris- 
tian dutv. 



ARTICLE XXI. 

Of the Invocation of Saints. 

Concerning the invocation of saints, our churches 
teach, that the saints ought to be held in remem- 
brance, in order that we may, each in his own calling, 
imitate their faith and good works; that the emperor 
may imitate the example of David, in carrying on 
war to expel the Turks from our country; lor both 
are kings. But the sacred volume does not teach us 
to invoke saints, or to seek aid from them. For it 
proposes Christ to us as our only Mediator, propitia- 
tion, high-priest and intercessor. On his name we 
are to call ; and he promises that he will hear our 
prayers, and highly approves of this worship, viz. 
that he should be called upon in every affliction. 1 
John 2. If any one sin, we have an advocate with 
the Father, &c. 

This is the substance of our doctrines, from which 
it is evident, that they contain nothing inconsistent 



CLOSE 01' THE AUGSBURG CONFESSION. 



335 



with the scriptures, or opposed either to the Catholic 
(universal), or to the Roman church, so far as appears 
from the writings of the fathers. 1 Under these cir- 
cumstances, those certainly judge harshly, who would 
have us regarded as heretics. "But the difference of 
opinion between us relates to certain abuses, which 
have crept into the churches without any good autho- 
rity; in regard to which, if we do differ, the bishops 
ought to treat with lenity, and tolerate us, on account 
of the confession, which we have just made. For, 
even the canons of the church are not so rigid, as to 
require every where a uniformity of rites ; nor have 
the rites of all the churches ever been the same. 
Nevertheless, the ancient rites of the church we have 
in general carefully retained. For it is a slanderous 
charge, that all the ancient customs and institutions 
are abolished in our churches. But there wasa gene- 
ral complaint, that some abuses had crept into the 
customary rites; and these, because we could not 
with a good conscience retain them, we have in part 
corrected. 

The subject of the invocation of saints and angels 
having been discussed under the head of Angels, the 
reader is referred thither. 

In their concluding remarks the Confessors term these 
articles fere summa doctrinal (pretty much the sub- 
stance of our doctrines,) thus intimating that they did not 
present it as a complete system of divinity, and implying 
that in some non-essential points they may afterwards 
find it necessary to make additional changes. This was 
in fact done in some measure by the Reformers them- 
selves ; but still more by the different Lutheran churches 
in the several countries of Europe since that time. 

In this conclusion as well as the last several articles of 
the Confession, the Latin copy from which we translate, 
differs somewhat from the German. 

] Thus the meaning of Scriptoribus is expressed in the German 
cop} 7 . 



336 ABUSES CORRECTED. 



CHAPTER XXVI. 

The Corruptions in the Catholic Church, which the 
Reformers corrected. 

In addition to the preceding Confession of their faith, 
the Confessors also submitted to the Diet a list of the 
corruptions which had crept into the Roman church, and 
which had been corrected by them. As this list of abuses 
corrected, is seldom found annexed to the modern edi- 
tions of the Confession, and will moreover not be entirely 
superfluous at the present day, we here present them to 
the American reader, from the authentic German edition 
of Dr. Baumgarten, omitting only several paragraphs of 
minor importance, and of less value to the church in the 
present age, and especially in our country. 



TOPIC I. 

Of Communion in one kind. 

As there is nothing contained in the doctrines of our 
churches, inconsistent with scripture, or with the Catho- 
lic church ; and as we have merely rejected certain 
abuses, some of which had in the course of time crept 
into the church, whilst others were forcibly introduced 
into it; necessity demands that we should give some 
account of them, and assign the reasons which induced 
us to admit the alterations, in order that your imperial 
majesty may perceive that nothing was done in this 
matter in an unchristian or presumptuous manner, but 
that we were compelled to admit these alterations by the 



ABUSES CORRECTED. 337 

word of God which is justly to be held in higher regard 
than any customs of the church. 

In our churches, communion is administered to the 
laity in both kinds, because we regard this as a manifest 
command and precept of Christ, Matth. 26: 27. Drink 
ye all of it. In this passage Christ teaches, in the plain- 
est terms, that they should all drink out of the cup. 

And in order that no one may be able to cavil at these 
words, and explain them as referring to the clergy alone, 
Paul informs us, that the entire church at Corinth re- 
ceived the sacrament in both kinds, 1 Cor. 11: 23. And* 
this custom was retained in the church, as is proved by 
history and the writings of the Fathers. Cyprian fre- 
quently mentions the fact that in his day the cup was 
given to the laity. St. Jerome also says, the priests, 
who administer the sacranent, dispense the blood of 
Christ to the people. And pope Gelasius, himself com- 
manded, that the sacrament should not be divided (dis- 
tinct. 2. de consecrat. cap. comperimus.) There is 1 no 
canon extant, which commands that one kind alone 
should be received. Nor can it be ascertained when, or 
by whom, the custom of receiving bread alone was intro- 
duced, although cardinal C asanas mentions the time 
when it was approved. Now it is evident, that such a 
custom, introduced contrary to the divine command, and 
also in opposition to the ancient canons, is wrong. It 
was therefore improper to coerce and oppress the con- 
science of those who wished to receive the sacrament 
agreeably to the appointment of Christ, and compel them 
to violate the institution of our Lord. And inasmuch as 
the dividing of the sacrament is contrary to its institu- 
tion by Christ, the host is not carried about in procession 
amongst us. 

1 This was the case when this Confession was made, but the coun- 
cil of Trent subsequently enacted one. 
15 



338 CELIBACY OF THE PRIESTS 

TOPIC II. 

The Celibacy of the Priests. 

There has been general complaint among persons of 
every rank on account of the scandalous licentiousness 
and lawless lives of the priests ; who were guilty of 
lewdness, and whose excesses had risen to the highest 
pitch. In order to put an end to such odious conduct, to 
adultery, and other lewd practices, several of our minis- 
ters have entered the matrimonial state. They them-, 
selves declare, that in taking this step they were influ- 
enced by the dictates of conscience, and a sacred regard 
for the holy volume, which expressly informs us, that 
marriage was appointed of God to prevent licentiousness: 
as Paul says, (I Cor. 7: 2,) " To avoid fornication, let 
every man have his own wife." Again, 4t it is better to 
marry than to burn," (1 Cor. 7: 9,) and according to the 
declaration of Christ that not all men can receive this 
word, (Matth. 19: 12.) In this passage Christ himself, 
who well knew what was in man, declares that few per- 
sons are qualified to live in celibacy; for God created us 
male and female, Gen. 1: 27. And experience lias abun- 
dantly proved how vain is the attempt to alter the nature 
or meliorate the character of God's creatures by mere 
human purposes or vows, without a peculiar gift or grace 
of God. It is notorious that the effort has been prejudi- 
cial to purity of morals : and in how many cases it has 
occasioned distress of mind, and the most terrific appre- 
hensions of conscience, is known by the confessions of 
numerous individuals. Since then the word and law- of 
God cannot be altered by human vows or enactments, the 
priests for this and other reasons have entered into the 
conjugal state. 

It is moreover evident from the testimony of history 
and the writings of the fathers, that it was customary in 
former ages for priests and deacons to be married. Hence 
the injunction of Paul to Timothy, (1 Tim. 3: 2.) A 



ABUSES CORRECTED. 339 

bishop then must be blameless, the husband of one ivife. 
It is but four hundred years since the clergy in Germany 
were compelled by force to abandon the matrimonial life, 
and submit to a vow of celibacy ; and so generally and 
resolutely did they resist this tyranny,- that the arch- 
bishop of Mayence, who published this papal edict, was 
well nigh losing his life in a commotion excited by the 
measure. And in so precipitate and arbitrary a manner 
was that decree executed, that the pope not only prohi- 
bited all future marriage of the priests, but even cruelly 
rent asunder the social ties of those who had long been 
living in the bonds of lawful wedlock, thus violating 
alike not only the laws of God and the natural and civil 
rights of the citizen, but even the canons which the 
popes themselves made, and the decrees of the most 
celebrated councils ! 

It is the deliberate and well known opinion of many 
distinguished, pious and judicious men, that this compul- 
sory celibacy and prohibition of matrimony (which God 
himself instituted and left optional,) has been productive 
of no good, but is the proliiic source of numerous and 
abominable vices. Yea, even one of the popes, Pius II, 
himself declared, as history informs us, that though there 
may be several reasons why the marriage of priests should 
be prohibited, there are many more and weightier ones, 
why it should not. And doubtless this was the deliberate 
declaration of Pius, who was a sensible and wise man. 
We would therefore confidently trust that your Majesty, 
as a Christian Emperor, will graciously reflect that in 
these latter days, to which reference is made in the sa- 
cred volume, the world has become still more degenerate, 
and mankind more frail and liable to temptation. It will 
be well to beware, lest by the prohibition of marriage, 
licentiousness and vice be promoted in the German 
States. For on this subject no man can devise better or 
more salutary laws than those enacted by God, who 
himself instituted marriage for the promotion of virtue 
amongst men. The ancient canons also enjoin that the 
rigour of human enactments must on some subjects be 



340 CELIBACY OF THE PRIESTS* 

accommodated to the infirmities of human nature, in 
order to avoid greater evils. 

Such a course would in this case be necessary and 
Christian: for what injury could result to the church, 
from the marriage of the clergy and others who are to 
serve in the church? Yea, it is probable that the church 
will be but imperfectly supplied with ministers, should 
this rigorous prohibition of marriage be continued. 

If therefore it is evident from the divine word and 
command, that matrimony is lawful in ministers, and his- 
tory teaches that their practice formerly was conformed 
to this precept ; if it is evident that the vow of celibacy 
has been productive of the most scandalous and unchris- 
tian conduct, of adultery, unheard of licentiousness and 
other abominable crimes among the clergy, as some of 
the dignitaries at Rome have themselves often confessed 
and lamented ; it is a lamentable thing that the Christian 
estate of matrimony has not only been presumptuously 
forbidden, but in some places speedy punishment been 
inflicted, as though it were a heinous crime ! 

Matrimony is moreover declared a lawful and honour- 
able estate by the laws of your imperial majesty, and by 
the code of every empire in which justice and law pre- 
vailed. Of late, however, innocent subjects, and espe- 
cially ministers, are cruelly tormented on account of their 
marriage. Nor is such conduct a violation of the divine 
laws alone ; it is equally opposed to the canons of the 
church. The apostle Paul denominates that a doctrine 
of devils which forbids marriage. 1 And Christ says, 2 
The devil is a murderer from the beginning. For that 
may well be regarded as a doctrine of devils which for- 
bids marriage and enforces the prohibition by the shed- 
ding of blood. 

But as no human law can abrogate or change a com- 
mand of God, neither can any vows produce this effect. 
There Cyprian admonishes that if any woman do not 
observe the vow of chastity, it is better for her to be mar- 
ried: 3 and all the canons observe more lenity and justice 

1 1 Tim. 4: 1. 3. 2 John 8: 44. 3 Lib. I. 



OF MASS. 341 

toward those who assumed the vow of celibacy in youth, 
as is generally the case with priests and monks. 



TOPIC III. 

Of Mass. 

On this subject, the language of the Confessors was 
less condemnatory than that which they soon after em- 
ployed. In the Smalkald Articles, 1 which were published 
seven years after this Confession, in 1537, Luther de- 
clares the papal mass to be a most momentous and abomi- 
nable corruption, because it militates directly and power- 
fully against the fundamental doctrine (justification by 
faith in Jesus Christ)." Speaking of these corruptions 
the Confessors use the following language : " Therefore 
we teach that it is no sacrifice for original and other sins, 
such sacrifice being found in the death of Christ alone 
according to the Scriptures. For thus it is written to the 
Hebrews, that Christ offered the sacrifice of himself 
once, 2 and thereby made satisfaction for all sin. It is an 
unheard of innovation to teach, that the death of Christ 
atoned only for original sin, and not for other sins; it is 
therefore to be hoped, that the chastisement of this 
error will not be deemed unduly severe." 

" Again, the apostle Paul teaches that we obtain the 
divine favour by faith, and not by works* Now this 
is in direct contradiction to the mass, by which work 
men vainly expect to obtain grace ; for it is notorious that 
the mass is used to obtain pardon of sins and other divine 
blessings, not for the priests alone, but for other (absent) 
persons dead or alive, and for the whole world." 

'Art. II. 2 Heb. 9: 26. 28. 10: 10. 14. 3 Rom. 3: 25. 



342 ABUSES CORRECTED. 

44 Thirdly, the holy sacrament was not instituted in 
order that we might thereby make an offering for sin, for 
this has already been made ; but to confirm our faith and 
quiet our conscience, being thus reminded that grace and 
the pardon of sin has been adjudged to us by the Saviour." 



TOPIC IV. 

Of Confession. 



On the subject referred to in this chapter, the views of 
the Confessors were given and animadverted on in Arti- 
cle XI of the Confession. 



TOPIC V. 

Of diversity of Meats 



The doctrine was formerly inculcated that the diversity 
of meats and other human traditions were useful, in order 
to merit grace and make satisfaction for sin. Hence new 
fasts, new ceremonies and new orders were daily invented, 
and strenuously insisted on as necessary parts of wor- 
ship, the neglect of which was attended with heinous 
guilt. Thus occasion was given to many scandalous 
corruptions in the church. 

In the first place, the grace of Christ and the doctrine 
concerning faith are thereby obscured. Yet these doc- 
trines are inculcated in the gospel with great solemnity, 



OF DIVERSITY OF MEATS. 343 

the merits of Christ are represented as of the utmost im- 
portance, and faith in the Redeemer is placed far above 
all human merits. Hence the apostle Paul inveighs bit- 
terly against the observance of the Mosaic ritual and 
human traditions, in order to teach us that we acquire 
righteousness and grace not by our own works, but by 
faith in Christ. This doctrine was however entirely ob- 
scured by the notion that grace must, be merited by legal 
observances, fasts, diversities of meats, habits, &e. 

Secondly, such traditions were calculated to obscure 
the divine law; for these traditions are elevated far above 
the word of God. No one was regarded as leading a 
Christian life, who did not observe these holydays. and 
pray and fast and dress in this peculiar manner. Truly 
good works were regarded as mere worldly matter, such 
as fulfilling the duties of our calling, the labours of a 
father to support his family and educate them in the fear 
of the Lord, that mothers should take charge of their 
children, that the government should rule the country, 
<foc. Such works which God has commanded, were pro- 
nounced worldly and imperfect; but these traditions had 
the credit of being the only holy and perfect works. 
For these reasons, to the making of such traditions there 
was no end. 

Thirdly, these traditions became extremely burden- 
some to the consciences of men. For it was not possible 
to observe them ah. and yet the people were taught to 
regard them as necessary parts of worship. Gerson 
asserts that many were thus driven to despair, and some 
put an end to their own existence because they heard of 
no consolation in the grace of Christ. Iiow much the 
consciences of men were perplexed on these subjects, is 
evident from the writings of those divines (summistis) 
who undertook to compile these traditions and point out 
what was just and proper. So complicated an under- 
taking did they find it, Mat in the mean time the salutary 
doctrines of the gospel on more important subjects, such 
as faith and consolation in affliction, and others of like 
import, were totally neglected. Accordingly many pious 
men of those times complained that these traditions 



344 ABUSES CORRECTED. 

served only to excite contention and prevent devout souls 
from attaining the true knowledge of Christ. Gerson and 
several others uttered bitter complaints on this subject. 
And Augustine also complains that the consciences of 
men ought not to be burdened with these numerous and 
useless traditions. 

Our divines were therefore compelled by necessity and 
not by contempt of their spiritual superiors to correct the 
erroneous views which had grown out of the misappre- 
hension of these traditions. For the gospel absolutely 
requires that the doctrine of faith be steadily inculcated 
in the churches: but this doctrine cannot be rightly 
understood by those who expect to merit grace by works 
of their own appointment. We therefore teach that the 
observance of these human traditions cannot merit gr^ee, 
or atone for sins, or reconcile us unto God ; and ought 
therefore not to be represented as a necessary part of 
Christian duly. The proofs of this position are derived 
from Scripture. Christ excuses 1 his apostles for not ob- 
serving the traditions, saying, In vain do they worship 
?7i8, teaching for doctrines the commandments of men. 
As he calls this a vain service, it cannot be a necessary 
one. And, again, Not that which goefh into the mouth, 
defdeth a man} Again Paul says, The kingdom of 
God is not meat and drink* Let no man therefore 
judge yon in meat or in drink, 4 fyc. Peter says, Why 
tempt ye God to put a yoke upon the neck of the disci- 
ples which neither our fathers nor zee are able to bear? 
But we believe that through the grace of our Lord 
Jesus Christ we shall be saved. 5 Here Peter expressly 
forbids that the consciences of men should be burdened 
with mere external ceremonies, either those of the Mosaic 
ritual or others. And Paul calls those prohibitions which 
forbid meats and to be married, " doctrines of devils}' 6 
For it is diametrically contrary to the gospel either to 
institute or perform such works with a view to merit 

•Matth. 15: 3. 9. *15: 11. 

:i f!om. 14; 17. 4 Col. 2: 16. 20. 

ft Acls 16: 10. «] Tim. 4: 1. 3. 



MONASTIC VOWS. 315 

pardon of sin, or under the impression that no one can 
be a Christian who does not observe them. 

The charge, however, that we forbid the mortification 
of our sinful propensities, as Jovian asserts, is ground- 
less. For our writers have always given instruction con- 
cerning the cross which it is the duty of Christians to 
bear. We moreover teach, that it is die duty of every 
one by fasting and other exercises to avoid giving any 
occasion to sin, but not to merit grace by such works. 
But this watchfulness over our body is to be observed 
always, not on particular days only. On this subject 
Christ says, Take heed to yourselves Jest at any time 
your hearts be overcharged with surfeiting. 1 Again, 
The devils are not cast out except by fasting and 
prayer. 2 And Paul says, / keep under my body and 
bring it into subjection : 3 by which he wishes to inti- 
mate, that this bodily discipline is not designed to merit 
grace, but to keep the body in a suitable condition for the 
several duties of our calling. We do not therefore object 
to fasting itself, but to the fact that it is represented as a 
necessary duty, and that specific days have been fixed 
for its performance. 



TOPIC VI, 

Of Monastic Vows. 



In speaking of monasticism, it will be requisite to con- 
sider the light in which it has been viewed, the disorders 
which have occurred in monasteries, and the fact that 
many things are yet daily done in them contrary both to 
the word of God and the papal directions. In the time 
of St. Augustine the monastic life was optional; subse- 

l Lnke 21: 34. -'Matth. 17: 2JU °Cor. 9: -27. 

15 



346 ABUSES CORRECTED. 

quently when the doctrine and the discipline of monaste- 
ries were corrupted, vows were invented in order that 
the evil might be remedied as it were by a species of in- 
carceration. In addition to these monastic vows, other 
burdens were invented by which persons were oppressed 
even during their minority. Many adopted this mode of 
life through ignorance, wiio, though of riper years, were 
fully acquainted with their infirmity. All these, in what- 
ever way they may have been enticed or coerced into 
these vows, are compelled to remain, although even the 
papal regulations would liberate many of them. This 
severity has frequently been censured by many pious 
persons in former times ; for they well knew that both 
boys and girls were often thrust into these monasteries 
merely for the purpose of being supported. They saw 
also the deplorable consequences of this course, and 
many have complained that the canons have been so 
grossly violated. Monastic vows were also represented 
in a very improper light. They were represented as 
equal to baptism, and as a method of deserving pardon 
and justification before God; yea as being not only a 
meritorious righteousness, but also the fulfilment of the 
commands and counsels of the gospel. They also taught 
that the monastic life was more meritorious than all the 
professions which God appointed, such as that of minis- 
ter, civil officers, &c. as their own books will prove and 
they cannot deny. In short he that has been enticed into 
a monastery, will learn but little of Christ. Formerly 
schools were kept in monasteries, in which the Scrip- 
tures and other things were taught, so that ministers and 
bishops could be selected from them. Now they pre- 
tend, that the monastic life is so meritorious in the sight 
of God, as to be a state of perfection far superior to those 
modes of life which God himself has commanded. 

In opposition to all this we teach, that all who do not 
feel inclined to a life of celibacy have the power and 
right to marry. Their vows to the contrary cannot annul 
the command of God. 1 Nevertheless, to avoid fornica- 

■l Cor. 1: 2. 



MONASTIC VOWS. 347 

tion, let every man have his own wife, and let every 
woman have her own husband. To this course we are 
urged and compelled, both by the divine precepts, and 
the general nature of man, agreeably to the declaration of 
God himself, It is not good for man to be alone, I will 
make an help meet for him. 1 

Although the divine precept concerning marriage, al- 
ready absolves many from their monastic vows, our wri- 
ters assign many other reasons to demonstrate that they 
are not binding. Every species of worship invented by 
men, without a divine precept, in order to merit justifica- 
tion and grace, is contrary to the gospel and will of God. 
As Christ himself says, But in vain do they worship me, 
teaching for doctrines the commandments of men. 2 Co- 
incident with this is the doctrine of Paul, that we should 
not seek our righteousness in our own services, invented 
by men ; that true righteousness in the sio-ht of God, must 
be sought in faith, and in our confidence in the mercy of 
God through Christ, his only Son. But it is notorious, 
that the monks represent their fictitious righteousness as 
amply sufficient to merit the pardon of sin and divine 
grace. But what is this else than to rob the merits of 
Christ of their glory, and to deny the righteousness of 
faith? Hence it follows that these vows were unjust 
and a false worship, and of course not binding. For a 
vow to do any thing contrary to the divine command, 
that is, an oath improper in itself, is not obligatory, as 
even the canons declare; for an oath cannot bind us to 
sin . 

St. Paul savs to the Galatians, 3 Christ is become of 
no effect unto you, whosoever of you are justified by the 
law; ye are fallen from grace. Those therefore who 
would be justified by their vows, have abandoned the 
grace of God through Christ; for they rob Christ of his 
glory, who alone can justify us, and transfer this glory 
to their vows and monastic life. It is moreover a cor- 
ruption of the divine law and of true worship, to hold up 
the monastic life to the people as the only perfect one. 

l Q$n. 2: 18. 3 Matth. IS: 9, 3 G*!i 5: 4. 



348 ABUSES CORRECTED. 

For Christian perfection consists in this, that we love 
and fear God with all our heart, and yet combine with it 
sincere reliance and faith in him through Christ: that it 
is our privilege and duly to supplicate the throne of 
grace fur such things as we need in all our trials, and in 
our respective callings ; and to give diligence in the per- 
formance of good works. It is in this that true perfec- 
tion consists, and the true worship of God, but not in 
begging, or in a black or white cap. This extravagant 
praise of celibacy is calculated to disseminate among the 
people erroneous views on the sanctity of the married 
life. Examples are on record, of persons who aban- 
doned their wives and children and business, and shut 
themselves up in a monastery, under the vain impression 
that thus they came out from the world, and led a holier 
life. They forgot that we ought to serve God according 
to his own directions, and not the inventions of men. 1 

*For a view of the abominable and outrageous licentiousness of 
these places, see The master key to Popery by Antonio Gavin, and 
Cramp's Textbook of Popery, p. 326, &c. The life of Ricci, by 
De Potter, 3 vols. 2d ed. Brussels, 1826. The disclosures contained 
in these volumes are of the most disgusting and horrific description. 
The prioress of the convent of St. Catharine of Pistoie, says, "With 
the exception of three or four religious persons, all the monks now 
dead or alive, whom I have ever known, were of the same charac- 
ter. They all made the same professions and adopted the same 
conduct. They live with the nuns on more familiar terms than 
married people." Vol. I. p. 316. For endeavouring to put a stop 
to these disorders, Ricci was stigmatized by Pope Pius VI. as "a fa- 
natic, a liar, a calumniator, seditious, and a usurper of other men's 
rights." Vol. I. p. 423. He died Jan. 27, 1810. See also the 
Canadian Nun, recently published in New-York, and the writer's 
Discourse on Popery and the Reformation. 4 edit. 183S. 



POWER OF THE BISHOPS OR CLERGY. 349 

TOPIC VII. 

Of the Power of the Bishops or Clergy. 

We extract from this extended article, so much as 
relates to the usurpations of civil and political power by 
the Roman pontiffs and ecclesiastics. 

Much has been written on this subject in former times, 
and an unnatural commixture of civil and ecclesiastical 
power has been effected. Extensive wars and rebellions 
have thus been produced by the pontiffs, who under pre- 
tence of authority from Christ, have not only invented 
new methods of worship, and thus under penalty of ex- 
communication oppressed the consciences of men; but 
even presumed to dethrone kings and emperors at plea- 
sure, and to place others in their stead ! This presump- 
tion has in former times often been censured by learned 
and pious men. Hence we have been compelled to point 
out the lines of distinction between civil and ecclesias-ical 
power; and have inculcated the duty of paying due 
respect to each, as among the most important appoint- 
ments of God. Accordingly we teach, that the power of 
the keys or the office of the ministry, according to the 
gospel, consists in a divine command and commission to 
preach the gospel, to remit and retain sins, (that is, to 
announce the conditions on which God will pardon peni- 
tent sinners,) and to administer the sacraments. For 
Christ sent forth his disciples with the command, ** As 
my Father hath sent me, even so I send you — Receive 
ye the Holy Ghost; whosesoever sins ye remit, they 
are remitted unto them ; and whosesoever sins ye retain, 
they are retained." 1 But this power of the keys or 
clergy relates entirely to the doctrine and preaching of 
God's word and the administration of the sacraments to 

the people of their charge.- Inasmuch then as the 

power of the church or of the clergy confers only spir- 

: John 20: 2L 



350 ABUSES CORRECTED. 

iuial gifts, and is exerted through the preaching of the 
gospel, it cannot interfere with the civil government. 
For the latter relates to matters entirely different, and 
protasis not the souls of men, but their bodies, against 
external violence, by the sword and bodily penalties. 

The civil and ecclesiastical governments ought there- 
fore not to be united. The church is commanded to 
preach the gospel, and administer the sacraments; and 
ought therefore not to interfere with the powers of the 
civil government, by dethroning, or making kings, by 
absolving subjects from allegiance to the civil govern- 
ment, nor enact laws on subjects belonging to civil legis- 
lation. Christ himself lias taught us, My kingdom is 
not of this world; 1 and Who hath made me a judjre over 
you? 2 And Paul to the Philipprans, 3 says, Our citizen- 
ship ^thus has Luther correctly rendered sm/nqw*, bur- 
ger schaft) is in heaven. And again, The weapons of 
our warfare are not carnal, but mighty through God to 
the pulling down of strong holds; casting down imagi- 
nations and every high thing that exalteth itself against 
the knowledge of God. 4 

This, according to our view, is the difference between 
the civil and ecclesiastical power. If ministers have any 
civil office at all, they derive it from their political gov- 
ernment, and it has nothing to do with their office as 

ministers of the gospel. It is the duty of the church 

to give heed to the bishops, according to the declaration 
of Christ, He that heareth you, heareth me. 5 But if they 
teach or appoint any thing contrary to the gospel, we are 
commanded by God himself not to obey them: "Beware 
of false prophets." 6 And Paul says, "But though we or 
an angel from heaven, preach any other gospel unto you, 
than that which we have preached unto you, let him be 
accursed. 7 And to the Corinthians 8 he says, "For we 
can do nothing against the truth, but for the truth." — And 
St. Augustine says, Nor is it our duty to obey those 

'John 18: 36. 2 Luke 12: 14. 3 Fhil. 3: 20. 

H Cor. 10: 4. 5. 5 Luke 10: 16. 6 Matth. 7: 15. 

7 Gal. 1: S. H Cor. 13: 8. 



ROMAN CHURCH SINCE THE REFORMATION. 331 

bishops who have been duly elected, if they err, or 
teach or command any thing contrary to the word of 
God. — The power of the clergy to solemnize marriage, 
they derive from the civil government. 

Conclusion. 

The foregoing are the principal subjects of dispute be- 
tween us. It were indeed easy to enumerate many other 
abuses and errors, but for the sake of brevity we have 
omitted them. Much complaint, for example, has ex- 
isted concerning indulgences, pilgrimages, and the abuse 
of excommunicuion. The clergy have also had endless 
disputes with the monks about confession and number- 
less other subjects. These things we have omitted in 
order that those of greater importance may be the more 
carefully weighed. 

Signed, 

John, the Elector of Saxony. 

Geoxge, Earl of Bradenburg. 

Ernest, Duke of Luneberg. 

Philip, Landgrave of Hesse. 

John Frederick, Duke of Saxony. 

Francis, Duke of Luneberg. 

Wolfgang, Prince of Anhnlt. 

The Senate and Magistracy of Nuremberg. 

The Senate of Re ml in gen. 



CHAPTER XXVII. 

The Bomish Church since the Reformation. 

The theory, to which Romanists refer, as well for au- 
thority as for vindication of the flagrant usurpations of 
civil power by the popes, is ingeniously set forth by one 



352 ROMAN CHURCH SINCE THE REFORMATION. 

of their ablest and most authentic writers, Cardinal Bel- 
larmine, in a series of Lectures on the Papal power, de- 
livered in Rome itself, by appointment of Pope Gregory, 
fourteen years after the council of Trent. — M It is as- 
serted, 1 that the Pope has not directly, and immediately, 
any temporal power ; but that by reason of his spiritual 
power, he may possess, at least indirectly, supreme 
power in directing the temporal affairs of all Chris- 
tians, in order to the bestowment of spiritual good.' 9 
This assertion is illustrated by the following analogy : — 
as man is compounded of flesh and spirit, which though 
separate, are closely connected; and the latter rules the 
former, so that if the end proposed by the spirit is hin- 
dered by the flesh, the flesh must be punished by fasts 
and other methods, and if necessary the tongue be pre- 
vented from speaking, the eyes from seeing, &c. In 
like manner, society is subject to political and to spiritual 
power, the end of the one being temporal peace, of the 
other eternal salvation. They constitute one body, and 
the inferior must be subject and subordinate to the supe- 
rior. The spiritual power does not intermeddle with 
temporal matters, if the spiritual design be not hindered. 
But if any thing of that kind take place, the spiritual 

POWER MAY AND OUGHT TO COERCE THE TEMPORAL POWER, 

in every suitable- and necessary manner." "The Pope 
cannot," says Bellarmine, " as Pope, ordinarily depose 
temporal princes, although just reason exists, in the same 
manner in which he deposes bishops, that is, as an ordi- 
nary judge; yet he may change kingdoms, and take 
away from one, and bestoiu upon another, as supreme 
spiritual prince, if the same should be necessary to the 
salvation of souls." Again, "the Pope cannot as Pope, 
ordinarily enact or confirm civil laws, or annul the laws 
of princes, because he is not political head of the church ; 
yet he may do all this, if any civil law is necessary to 
the salvation of souls, and kings will not enact it, or if 
any civil law is injurious to the salvation of souls, and 
kings will not abrogate it" Further, " the Pope can- 

*See Cramp's Text book of Popery, p. 811. 



ROMAN CHURCH SIN'CE THE REFORMATION. 353 

not as Pope, ordinarily, judge in temporal matters; 
nevertheless in any case in which the safety of soy Is is 

concerned, the Pope may assume even temporal judg- 
ment; when for instance, there is no judge, as when two 
independent monarchs are at variance, or when those 
who may or ought to judge refuse to give sentence." 
Once more. — "The Pope may and ought to compel all 
Christians to serve God in that manner which their sta- 
tion requires them. But kings are bound to serve God 
by defna'ing the church and punishing heretics and 
schismalics. Therefore the Pope may and ought to 
enjoin kings to do this, and if they neglect, to compel 

THEM BY EXCOMMUNICATION AND OTHER SUITABLE MEA- 
SURES." 1 

We need not inform the reader that the above ingenious 
but sophistical theory, presents to the holy father full 
license to interfere with the liberties of any and every 
country whenever he pleases and finds it expedient. 
That the Romish church has renounced none of her pre- 
tensions, might be inferred from her general policy in 
past sges. Retraction and Reform are words unknown 
in her vocabulary, and hostile to her theory of papal 
infallibility. But it is demonstrated by the fact that 
during the last year (1833) the Pope actually undertook 
to pronounce null and void the laws of the Portuguese 
government at Lisbon, and absolved the inhabitants of 
that country from obligation to obey them J ! J 2 A lucid 
commentary this, on the reiterated declarations of the 
Pupal leaders in this country, that the Pope has nothing 
to do with civil government! ! 

That the Pope has for some time past been casting a 
wishful eye upon these happy shores, we cannot doubt 
when we reflect that immense sums of money have re- 
cency been sent into this country for the extension of 
Papacy among us ! A single Society in Austria, which 
enjoys the express sanction of the present Pope, remit- 
ted 160,000 florins to the Romish bishops in Kentucky 

J See Bellarmine de Roman. Pontif. lib. 1. cap. 1 — 16. &c. 
2 Protestant Magazine, New-York, Vol. I. p. 117—121. 



354 ROMAN CHURCH SINCE THE REFORMATION. 

and Ohio, within the last three years. How deep the 
interest of the holy father in this society is, and how 
reasonably we may calculate on its rapid extension, may 
be inferred from the fact, that the Pope promised to all 
contributing members of this association, gratuitous re- 
mission of sins several times a year ! The great numbers 
of Jesuits who are flocking into our country and com- 
mencing operations in every part of it, add not a Utile to 
the plausibility of this opinion. Whether the extensive 
immigration of catholics from different parts of Europe, 
is encouraged by their priests at home, and with what 
motive, is of course not known among us. But the 
prominent advocates of Romanism in this country unhe- 
sitatingly repeat the declaration, that their church cannot 
alter, but maintains the same principles heretofore avow- 
ed. We may therefore reasonably expect a persevering 
and desperate effort to gain the ascendency among us in 
due season ; whilst at the same time we cannot doubt, 
that by due vigilance in the citizens of our happy coun- 
try, those efforts, by the blessing of God, will meet a 
signal defeat. 



APPENDIX 



FORMULA 

FOR TPIE GOVERNMENT AND DISCIPLINE OF THE 
EVANGELICAL LUTHERAN CHURCH. 

[Published by the General Synod of said Church.] 



CHAPTER I. 

Prelim inary Principles. 

Sec. 1. We believe that from an examination of the 
works of nature and the course of events, we may derive 
evidence of the existence of God and the prominent 
truths of natural religion. 1 

Sec. 2. But that the evidence of natural religion is not 
such as to afford us a satisfactory knowledge of the na- 
ture of God and our relation to him; nor its influence 
sufficient to urge us to duty;* and that therefore a further 
revelation from God is desirable. 

Sec. 3. We believe that such a revelation God has 
given, at sundry times and in divers manners, unto the 
fathers, and in later days by his Divine Son Jesus Christ, 
and his inspired servants. 3 and that this revelation is con- 
tained in the books known in protestant Christendom, as 
the Old 4 and New Testament; and every individual is 

•Rom. 1: 20. -Act? 4: 12. Rom 3: I. 2. 3 Heb. 1: 1. 2. 
_J2 Tim. 3: 16. 



356 GOVERNMENT AND DISCIPLINE 

bound to receive this as his infallible rule of faith and 
practice, and to be governed by it. 1 

Sec. 4. We hold that liberty of conscience and the 
free exercise of private judgment in matters of religion, 
are natural and unalienable rights of men, of which no 
government, civil or ecclesiastical can deprive us. 2 

Sec. 5. As order is necessary to the prosperity of 
every associate body, and as Jesus Christ has left no 
entire, specific form of Government and Discipline for 
his church, it is the duty of every individual Church to 
adopt such regulations as appear to them most consistent 
with the spirit and precepts of the New Testament, and 
best calculated to subserve the interests of the church of 
Christ. 

Sec. 6. And as men exercising the right of private 
judgment, agree in the opinion, that Christianity requires 
a social connexion among its professors, and as expe- 
rience proves that men will differ in some of their views 
of doctrine and discipline ; and as too much difference of 
opinion w r ould be prejudicial to the objects of the asso- 
ciation; therefore reason dictates that those of similar 
views should associate together, that it is their duty to 
require for admission to church-membership among them, 
or for induction into the sacred office, and for continuance 
in either, such terms as they deem most accordant with 
the precepts and spirit of the Bible. 

Sec. 7. Upon the broad basis of these principles, was 
the Evangelical Lutheran Church founded immediately 
after the Reformation. Adhering to the same principles, 
the cliurch in America is governed by three Judicatories : 
the Council of each individual Church, the District Sy- 
nods^ consisting of all the clergy and an equal number of 
lav men from a particular district of country, and one 
General Svnod formed by representatives from all the 
different Synods of the Lutheran Church. The ratio of 
clerical and lay-representatives is determined in the Con- 
stitution of the General Synod*; and the powers of this 
body are only those of an Advisory Council? 

'John 5: 39. Acts 17: 11. John 14: 16. 17. 

2 Ptom. 2: 13. 15. and others. Dan. 6: 1. 23. Acts 4: # 19. # 



OF THE CHURCH. 357 

CHAPTER II. 

Of the Church. 

PART I. OF THE INVISIBLE CHURCH. 

Sec. 1. The true or invisible Church of Christ is the 
collective body of all 1 those of every religious denomi- 
nation in the world, who are in a state of grace.' 2 

Sec. 2. The true Church of Christ is a spiritual 3 so- 
ciety, consisting of members whose qualiricaiions 4 are 
spiritual, aud who are associated for spiritual purposes. 5 

Sec. 3. It is a catholic or universal 6 society: its mem- 
bers not being confined to any particular nation or reli- 
gious denomination. 

PART II. OF THE EXTERNAL OR VISIBLE CHURCH. 

Sec. 1. The visible church is the collective body of 
those who profess the Christian religion; consisting of 
all those who have been admitted to membership by bap- 
tism, 7 and have not been deprived of it by excommuni- 
tion. 

Sec. 2. Of this society our Lord and Saviour Jesus 
Christ is the true and only head ; 5 having neither aban- 
doned his church nor appointed any vicar in his stead. 

Sec 3. As the spirit of Christianity leads its posses- 
sors to social intercourse 9 with each other; and as such a 
connexion is essential to the accomplishment of the ob- 
ject of the Christian church ; and as such a relation can 
subsist only among persons of contiguous residence ; 
therefore Christians living near together have from the 

'Eph. 4: I. 7. 2 Matth. 7: 21. 12: 50. Acts 10: 35. 

3 John IS: 36. 4 1 John 4: 13. 

5 Eph. 4: 12. 1 Thess. 5: 11. 

6 1 Cor. 1: 2. John 10: 16. Rom. 12: 4. Eph. 4: 4. 6. 

7 Matth. 28: 19. s Eph. 5: 23. 24. J: 22. 

9 John 1$: 31. 35. Eph. 4: 3. 5: 19. Heb. 24; 25. 



358 GOVERNMENT AND DISCIPLINE* 

time of the Apostles 1 formed themselves into societies 
for the hetter attainment of the objects of the Christian 
institution. And every society participates in the duties 
of the whole church. 

Sec. 4. It is the duty of every such society and of the 
visible church at large, to have the word and sacraments 
administered in their purity, 2 to give an adequate and just 
support to the pastor or pastors who minister unto them, 
to provide for the perpetuation of an ahle and faithful 
ministry, 3 and to endeavour to propagate the gospel to 
the ends of the earth. 4 

Sec. 5. It is the duty of the church to watch over the 
purity and faithfulness of her members. 5 

Sec. 6. The jurisdiction of the church is purely spir- 
itual: it ought to have no connexion with the civil gov- 
ernment, 6 neither ought its decisions be enforced by the 
arm of civil power. 

Sec. 7. The power of the church is purely declara- 
tive, whether exercised by an individual church council, 
or by any other ecclesiastical judicatory, i. e. the Bible 
is their juridical code, and their decisions are valid only 
because founded on scripture. 

Sec. 8. The visible church is not an association to 
which we may belong or not at our option ; but it is the 
duty of every one who has an opportunity to be a faith- 
ful member of it. 7 

; Acts 2: 41. 1 Thess. 2: 14. Gal. 1: 22. 

2 1 Tim. 4: 6. 6: 3. 5. Gal. 1: 3. 9. 

3 Tit. 1:5. 2 Tim. 2. 4 Matth 28: 19. 20. 

5 1 Cor. 5: 7. 13. c John 18: 36. 

7 Matth. 28: 19. 11: 28. 29. 10: 32. 33. 



OFFICERS OF THE CHURCH. 359 

CHAPTER III. 

Of the Officers of the Church. 

OF PASTORS. 

Sec. 1. Our Lord and Saviour himself instituted the 
clerical office in the New Testament church, and made it 
of perpetual standing. 1 The persons filling this office, 
are in scripture designated by different names, as a 
bishop, presbyter or eider, &c. 2 indicative of the duties of 
the office. All these are by divine right of equal rank, 3 
and their duties are principally these : to expound the 
word of God, to conduct the public worship of God,* 
to administer the sacraments of the church? and to ad- 
monish men of their duties, 6 as well as by all proper 
means, public and private, to edify the church of Christ. 

Sec. 2. Those other officers who were endowed with 
miraculous gifts, and whose instrumentality Christ used 
in first forming the church, were extraordinary and of 
temporary standing. 

Sec. 3. Pastors are amenable for their conduct to the 
Synod to which they belong; and that Synod is the tri- 
bunal which has the entire jurisdiction over them: ex- 
cepting in those cases where a regular appeal is obtained 
to the General Synod, agreeably to Art. III. sec. 5. 1, 2. 
of the Constitution of General Synod. 

Sec. 4. No minister shall knowingly grant to a mem- 
ber of another congregation any privileges of the church, 
which would be denied to said member by his own 
pastor. 

Sec 5. It is the sacred duty of every minister so to 

'Matth. 2S: 19. 20. 2 Tim. 2: 2. Tit. 1: 5. 

2 1 Cor. 4: 1. Eph. 4: 11. 12. 

3 Luke 22: 25. 26. Acts 20: 17. compared with 28. 

4 Ed1i. 4: II. 12. Acts 8: 28. 31. 1 Pet. 5: 1. 2. 

5 Matth. 28: 19. 1 Cor. 11: 23. 4: I. 

6 Acts 6: 2. 6. 1 Tim. 5: 20. Tit. 1: 13. 2: 15. 



380 GOVERNMENT AND DISCIPLINE. 

conduct himself, that his life shall present to his congre- 
gation an example of true Christian propriety of deport- 
ment. And should any minister of our church be guilty 
of an open vice, (which may God in mercy prevent!) it 
shall be the duty of the church council earnestly to ex- 
hort him several times to reformation, and if this should 
prove ineffectual, or if the case be such as to bring dis- 
grace upon the church, to report him to the Synod. 

OF ELDERS AND DEACONS. 

Sec 6. The other officers of the church are Elders 
and Deacons, who are elected by the members of the 
church, as their agents to perform some of the duties 
originally devolving on themselves. The principal duties 
of Elders are to aid the pastor or pastors in administer- 
ing the government and discipline of the church ; to en- 
deavour to preserve peace and harmony in the church ; 
to visit the congregational schools, and promote the reli- 
gious education of the children of the church; and to 
visit the sick and afflicted, and to aid in the performance 
of such other duties as are incumbent on the church 
council. 

The duties of the Deacons' office are principally these : 
to lead an exemplary life as commanded in Scripture, 1 to 
minister unto the poor, 2 extending to their wants and dis- 
tributing faithfully amongst them the collections which 
may be made for their use ; to assist the pastor in the 
administration of the Eucharist, to attend and render all 
necessary service at stated worship; to see that their 
minister receives a just and adequate support according 
to the commands of our Lord ; to administer the tem- 
poral concerns of the church; and to aid in the perform- 
ance of such other duties as are incumbent on the church 
council. Both these officers are elected by the people, 
and it is their duty to feel the deepest interest in the ad- 
vancement of piety among the members of the church, 
and to exert their utmost influence to promote it. 

! 1 Tim. 31: 13. and ©there. 'Acts 6: 2. 6. 



CHURCH COUNCIL. 361 

Sec 7. The elders and deacons are the representatives 
of the whole church, and each church shall determine 
the number of their officers and the term of their dura- 
tion in office ; yet in no case shall they serve less than 
two years, nor more than eight, unless re-elected. 

Sec 8. When persons have been elected to the office 
of elder or deacon, they shall be inducted into their office 
according to the form prescribed by the church.* Those 
congregations which have been in the habit of having 
trustees, may, if they deem it expedient, still retain 
them, and continue to them such privileges as they may 
deem expedient. 



CHAPTER IV. 

Of the Church Council. 

Sec. 1. The Church council is the lowest judicatory 
of the church, consisting of the pistor or pastors and all 
the elders and deacons of a particular church. 

Sec. 2. The pastor, tog3ther with half the other exist- 
ing members of the council, and in the necessary absence 
of the pastor, two thirds of the remaining members of 
the council shall constitute a quorum. 

Sec. 3. But no business connected with the govern- 
ment or discipline of the church shall be transacted with- 
out the presence of the minister, unless his absence is 
unavoidable or voluntary, or the church be vacant. And 
when present the pastor shall be ex otfido chairman. 

Sec. 4. The church council 1 shall have the superin- 
tendence of the temporal concerns of the church, and 
shall see that they are administersd with wisdom, faith- 

*Vide " Liturgy," &c, 
l Thess. 5: 12, 13. 
15 



362 GOVERNBIENT AND DISCIPLINE. 

fulness and justice. They shall also elect a deputy to 
represent them at the annual Synodical meeting. 

Sec. 5. It shall be the duty of the council to admit to 
membership adults, who shall make application, and 
whom, on mature examination, they shall judge to be 
possessed of the qualifications hereafter specified. 1 They 
shall be obedient subjects of divine grace — that is, they 
must either be genuine Christians, or satisfy the church 
council that they are sincerely endeavouring to become 
such. Also to admit to the communion of the church, 
all those who were admitted to church-membership in 
their infancy, and whom on like examination, they shall 
judge possessed of the above mentioned qualifications. 
No one shall be considered a fit subject for confirmation 
who has not previously attended a course of religious lec- 
tures, delivered by the pastor on the most important doc- 
trines and principles of religion ; unless the pastor should 
be satisfied that the applicant's attainments are adequate 
without this attendance. And when adults are admitted 
to membership, their baptism shall if possible be per- 
formed publicly before the church : and when members 
who were baptized in their infancy are admitted to full 
communion, they shall in the same public manner eon- 
firm their baptismal vows according to the form of con- 
firmation customary in the church. 

Sec 6. It is recommended to the church council to 
keep a complete list of all the communing members of 
the church. 

Sec 7. If any member of the church council should 
conduct himself in a manner unworthy of his office, he 
may be accused before the council ; and if found guilty, 
his case shall be referred to the whole church for decision. 

Sec 8. It shall be the duty of the council to adminis- 
ter the discipline of the church, on all those whose con- 
duct is inconsistent with their Christian profession, or 
who entertain fundamental errors. 2 To this end they 
shall have power to cite any of their church members to 

'Mark 16: 16. John 3: 5. Acts 8: 12. 16: 14. IS. 
2 1 Cor. 5: 7. 13. 



CHURCH COUNCIL. 363 

appear before them ; and to endeavour to obtain other 
witnesses when the case may require it. It shall further 
be the duty of the council, when any member offends, 
first privately to admonish him, or, if necessary, to call 
him to an account ; and when they shall deem these 
measures ineffectual, to suspend or ex-comulunicate him ; 
that is, to debar him from the privileges peculiar to 
church-membership, according to the precepts of the 
INew Testament laid down in this Formula. It shall also 
be their duty to restore 1 those subjects of suspension or 
ex-communication, to all the privileges of the church, 
who shall manifest sincere repentance. Every act Oi 
excommunication or of restoration may be published to 
the church, if deemed necessary by the majority of the 
council. 

Sec. 9, The church-council may at any time be con- 
vened by the minister; and it shall be his duty to call a 
meeting when requested by two members of the council, 
or by one fourth of the electors of the church, or when 
directed by the Synod* 

Sec. 10. It shall be the duty of the church-council to 
watch over the religious education of the children of the 
church, and to see that they be occasionally collected, for 
the purpose of being taught the Catechism of the church, 
and instructed in the duties and principles of the Chris- 
tian religion. The council of every church shall have 
the management of the school-house attached to that 
church, and shall be ex-offlcio trustees of the same. 
They shall endeavour to obtain pious, well qualified and 
faithful teachers, and to see that the children of the 
church, as far as practicable, attend this school, and that 
they be there also taught the Catechism of the church, 
and in general the duties of religion. In all places where 
there is not yet a school-house attached to the church, 
they shall encourage the people and endeavour to have 
one erected. And no person shall teach in any of our 
congregational school-houses without the permission of 
the church-council. 

! 2 Cor. 2: 7. Gal 6: 1. 



364 GOVERNMENT AND DISCIPLINE, 

Sec. 11. The church-council shall keep a record of 
their proceedings* of all the baptisms and marriages, and 
of persons admitted to sacramental communion ; an ab- 
stract of which shall be annually sent to the Synod for 
inspection. . 

Sec 12. In all cases of appeal from the decisions of 
the church-council, the council shall take no further mea- 
sures grounded on their decision until the sentence has 
been reviewed by the Synod. But if the decision ap- 
pealed from be a sentence of suspension or excommuni- 
cation, it shall immediately take effect and continue in 
force until reversed by the Synod. And in every case of 
appeal, the church-council shall send a detailed and cor- 
rect account of their proceeding in the case, and of the 
charges and evidence on both sides. 

Sec. 13. Any vacant congregation also may send a 
delegate to lay its concerns before the Synod: And the 
church-councils of each clerical district may annually 
send to the Synod as many lay delegates as there are 
ministers present at the Synod from said district. 



CHAPTER V. 

Of Church Members* 



Sec 1. The members of any particular church are all 
those members of the visible (see Chap. II. Sect. 1.) 
church, who are associated together under some form of 
Christian government and discipline, for divine worship 
and the better attainment of the objects of the Christian 
institution. 

Sec 2. Every church member is amenable to the 
council, and must appear before them when cited, and 



CHURCH MEMBERS. 365 

submit to the discipline of the church regularly adminis- 
tered. 1 

Sec. 3. It is the duty of every church member to lead 
a Christian life : that is, to perform all the duties required 
of him or her in scripture. Thus it is the duty of adults 
to perform all the Christian duties, not to neglect the 
public worship of God; 2 nor the participation of the 
Lord's Supper 3 whenever an opportunity is afforded. 
It is the duty of parents to educate their children in the 
nurture and admonition of the Lord ; 4 to teach them the 
doctrines of the church, and to subject them to the ordi- 
nances of the same, 5 And when young members reach 
the years of maturity and have attained the natural ability 
to partake of the Lord's Supper in the manner comand- 
ed, it is their duty to be worthy communicants at the 
Lord's table. 

Sec. 4. Any member being dissatisfied with the deci- 
sion of the church-council relative to himself, may appeal 
to the Synod. But in every such case, the applicant 
shall give notice to the church-council of his intention, 
either immediately, or within two weeks of the time 
when the sentence was made known to him ; and shall 
specify to them the reasons of his dissatisfaction and the 
ground of his appeal. 

Sec. 5. It is recommended, that when a member of 
one of our churches moves into the bounds of another, 
and wishes to be admitted to the privileges of the church, 
he shall bring with him a certificate of good standing 
from his former pastor. 

Sec. 6. It is recommended, as accordant with the 
principles of the New Testament, that the members of 
the church ought not to prosecute each other before a 
civil tribunal, until they have first made an attempt to 
settle their point of difference through the mediation of 
their Christian brethren. 

lr Tit. 3: 10. Matth IS: 17. 18. 

2 Heb. 10: 25. Col. 3: 16. Acts 2: 46. Matth. 18: 20. Exod. 
20: 8. Psalm 84:2. 9. 11. 

3 1 Cor. 11:24. 25. 4 Eph. 6: 4. 

5 Eph. 6: 4. 2 Tim. 3: 14. 15. 



366 ELECTIONS. 

CHAPTER VI. 

Of Elections. 

Sec. 1. All congregational elections must be published 
by the church-council to the congregation at least two 
weeks before the election. 

Sec. 2. The council may publish a congregational 
meeting for any lawful purpose when they shall deem it 
necessary, and they shall be compelled so to do when 
required by one third of the lawful electors of the church. 

Sec. 3. The electors of any particular church in our 
connexion, are all those who are in full communion with 
the same, who submit to its government and discipline 
regularly administered, and who contribute according to 
their ability and engagements to all its necessary expen- 
ditures. 

Sec. 4. At all elections for Elders or Deacons, no 
person may be elected to either of said offices who is 
not a member in full communion with said church. 

Sec 5. When an election is held in a vacant congre- 
gation for a pastor, two thirds of all the electors shall be 
necessary to an election, and if the votes were not unani- 
mous, it is recommended that the presiding officer shall 
invite the minority to concur in the decision. He shall 
give the members a certificate, signed by himself, of the 
election. This certificate, with a statement of the sup- 
port 1 which they promise him, shall be a legal call to the 
pastor therein specified. 

Sec 6. At elections for members of the church-coun- 
cil, the existing council shall nominate twice as many 
persons as are to be elected, and the church may nomi- 
nate half as many more, from whom the officers may be 
chosen. 

Sec 7. If from any cause, a vacancy occurs in the 
council in the interval between the stated elections, it 

l \ Tim. 5: 8. 1 Cor. 9: 14. Luke 10: 7. 



GOVERNMENT AND DISCIPLINE. 367 

shall be filled without delay by a special election, and the 
person thus elected shall serve until the regular expira- 
tion of the time of the member in whose place he was 
elected. 



CHAPTER VII. 

Of Prayer Meetings, fyc* 



Sec. 1. As Prayer is one of the most necessary duties 
of a Christian, 1 and as Prayer-meetings have been of the 
utmost importance and usefulness, it is therefore most 
earnestly recommended to the different churches in our 
•bnnexion, to establish and promote them among our 
members. These meetings may be held in the church, 
school-house, or in private houses ; and their object is 
the spiritual edification of the persons present; but the 
utmost precaution must ever be observed, that God, who 
is a Spirit, be worshipped in spirit and in truth — that 
they be characterized by that solemnity and decorum 
which ought ever to attend divine worship ; and that no 
disorder be tolerated, or any thing that is calculated \o 
interrupt the devotions of those who are convened, or 
prevent their giving the fullest attention to him who is 
engaged in leading the meeting, — in short, that according 
to the injunctions of the Apostle, all. things be done 
*• decently and in order." 

Sec. 2. It is solemnly recommended to all church- 
members, and more especially to the members of the 
council, to make daily worship in their family a sacred 
duty. 2 

"1 Thess. 5: 17. Luke IS: 1. Col. 4: 2. 

2 Acts 2: 44. Eph. &: 4. Acts 10: 9. 24. Jer. 10: 25. 



368 SYNODS. 

Sec 3. It is recommended that no one shall be per- 
mitted in future to act as a sponsor, unless he or she be 
in full communion with the Christian church. 

Sec 4. It is expedient that no person be permitted to 
preach in any of the churches in our connexion, except 
by consent of the pastor and council of said church, and 
in the absence of the pastor, by permission of the council. 



CHAPTER VIII. 

Of Synods. 



Sec 1. It was found necessary and profitable in the 
primitive church, to have an occasional meeting of (li- 
ferent individual churches, for the purpose of consultation 
and mutual encouragement, in preserving their purity and 
promoting their welfare. 1 This apostolical custom is re- 
tained in the Lutheran Church, under the name of Con- 
ference, Synod and General Synod. 

Sec 2. A Synod consists of all the ministers and 
licensed candidates, and an equal number of lay-delegates, 
within a certain district. 

Sec 3. The number of lay-votes can never exceed 
that of the ordained clergyman and licentiates; and if 
a lay-delegate be present from a district from which 
there is no minister present in the Synod, he shall have 
a seat and the liberty of speech, but no vote. 

Sec 4. It shall be the duty of each Synod, to see that 
the rules of government and discipline prescribed in this 
Formula, are observed by all the congregations and min- 
isters w 7 ithin their bounds, to receive appeals from deci- 
sions of church-councils, and of Special Conferences 

»Acts 15: 2. 6. 22. 23—28. Acts II: 22. 30. 21: 17. 18. Acts 6. 



GOVERNMENT AND DISCIPLINE. 369 

when regularly brought before them, and review and 
reverse or confirm the decisions to which they refer ; to 
examine and decide on all charges against ministers and 
licentiates, that of heterodoxy alone excepted ; to form 
and change ministerial districts ; to attend to any busi- 
ness relating to their churches, which is regularly brought 
before them, to provide supplies for destitute congrega- 
tions, and to devise and execute all suitable measures for 
the promotion of piety and the general prosperity of the 
church, not otherwise disposed of in this Formula. 

Sec. 5. To this end the Synod and Ministerium shall 
have power to cite any church-members within their 
bounds to appear before them ; and to endeavour to obtain 
other witnesses, when the case may require it. 

Sec. 6. If any congregation, hitherto in connexion 
with a Synod, should refuse to observe the resolutions of 
said Synod, or the provisions of this Formula, it shall be 
excluded from connexion from said Synod during the 
time of its refusal; nor shall any other Synod, nor any 
Lutheran minister or licentiate, take charge of it without 
special permission of the President. Provided, however, 
that if the charter of an incorporated congregation be at 
variance with any articles of this Formula, said charter 
shall have precedence of those articles with which it is 
in conflict. 

Sec. 7. Any congregation may become connected with 
the Svnod within whose bounds it is situated, by acced- 
ing to the provisions of this Formula, and making some 
annual contribution towards defraying the necessary ex- 
penses of said Synod. For this purpose an annual col- 
lection ought to be held in each congregation. 

Sec. 8. At least one meeting of each Synod shall be 
held every year, at such time and place as may have 
been determined on. 

Sec. 9. No minister or licentiate shall be absent from 
the meeting of the Synod without the most urgent neces- 
sity. In case of his absence, he shall, if possible, send 
to the Synod a written apology, for his absence. Volun- 
tary ministerial engagements shall not be regarded as a 
sufficient excuse. Any minister or licentiate violating 
16* 



370 OFFICERS OF THE SYNOD. 

the provisions of this section, shall be called to account 
by the President at the next meeting. 

Sec. 10. These written apologies, as well as all other 
letters and papers intended for the Synod or Ministerium, 
ought to be addressed to the President. 

Sec. 11. The minister of the place in which the Synod 
is held, with the church council, shall endeavour to pro- 
vide for the entertainment of the ministers, candidates 
and lay-delegates, by Christian friends. 

Sec. 12. All the members of the Synod shall endea- 
vour to assemble on the evening preceding the day 
appointed. 

Sec. 13. Divine worship shall be celebrated, during 
the meeting of the Synod, as often as may be conve- 
nient, and consistent with the business of the Synod. 

Sec. 14. Ministers in good standing in other Synods, 
or in any sister churches, who may happen to be present, 
or who appear as delegates from said bodies, may be 
received as advisory members, but cannot vote in any 
decisions of the Synod. 



CHAPTER IX. 

Officers of the SynocL 



Sec 1. The officers of each Synod shall be a Presi- 
dent, Secretary and Treasurer, who are also the officers 
of the Ministerium. 

Sec. 2. All these officers are annually chosen by bal- 
lot, from among the ordained ministers regularly belong- 
ing to the Synod, by a majority of the votes of the 
ministers, licentiates and lay-delegates present. The 
same persons shall not be eligible for more than three 
successive years. 



GOVERNMENT AND DISCIPLINE. 371 

PRESIDENT. 

Sec. 3. The President shall deliver a synodical dis- 
course at the meeting of every Synod: and he shall, in 
connexion with the pastor of the place, appoint the other 
individuals who are to preach during the session, 

Sec. 4. He shall at the beginning of every Synod, 
make a written report of all the official business trans- 
acted and letters received by him since the last meeting, 
and of all the important events which have occurred 
relating to his Synod, and may recommend for their con- 
sideration any measures, which he may deem necessary 
or calculated to promote the cause of God. This report 
shall be laid on the table, and dealt with as with all other 
papers coming before the body. 

Sec. 5. He presides at all the meetings of the Synod 
and Ministerium. 

Sec. 6. The President has a right to take part in the 
discussions as well as any other member. When the 
house is equally divided on any question, he has the 
casting vote. In all other cases he has no suffrage, ex- 
cept when an election is made by ballot, and then he has 
not the casting vote. 

Sec. 7. The President shall preserve order, not suffer 
more than one member to speak at a time, secure to each 
person liberty to speak without interruption from others, 
and shall prevent a speaker from deviating from the sub- 
ject before the house. 

Sec. 8. The President shall take care that each sub- 
ject be duly considered before a decision be made. He 
shall distinctly rehearse each motion, when no one has 
any further observations to offer, and take the votes of 
the house on the same. 

Sec. 9. When the votes are called for, they are to be 
given simply by Yea and Nay, and no further observa- 
tions are then admissible. 

Sec. 10. The President has the appointment of all 
committees which are not to be elected by ballot, or 
otherwise: and every motion for the formation of a com- 
mittee shall specify in what way it is to be formed. 



372 OFFICER? OF THE SYNOD. 

Sec. 11. It is an important part of his duty to give 
council to every member of the Synod when he deems it 
expedient, and particularly to admonish and advise every 
erring brother. If accusation has been lodged against 
any member of this body according to Ch. III. Sec. 5. 
or if he has reason to believe that any minister or licen- 
tiate is living in any material violation of the rules of this 
Formula, it shall be his duty to call upon the individual 
to relieve his character from said imputation, before the 
Synod or Ministerium. 

Sec. 12. Should the President remove from the limits 
of the Synod or depart this life, then the Secretary shall 
succeed him, and discharge the duties of the President, 
until the next Synod. 

SECRETARY. 

Sec. 13. The Secretary shall keep a faithful and ac- 
curate account of all the proceedings of the Synod and 
Ministerium; carefully preserve all the papers, the seal, 
&c. of the Synod, subject to their direction, and shall do 
all the official writing of the Synod not otherwise pro- 
vided for. 

Sec. 14. He shall give notice (either by circular or in 
the public papers, as each Synod may direct,) to each 
minister and licentiate belonging to the Synod, of the 
time and place of the synodical meeting, at least six 
weeks previous to the time appointed. 

Sec. 15. He is to keep a register of the names of all 
the ministers and licensed candidates, arranged accord- 
ing to their age in office, and also of the congregations 
whether vacant or not, connected with the Synod. 

Sec. 16. If the accumulation of business should ren- 
der it necessary, the President may appoint an assistant 
Secretary, whose office shall expire at the close of the 
meeting of the Synod. 

Sec. 17. If in the recess of the Synod, the Secretary 
should remove into the bound of another Synod, or 
should depart this life, the President shall require the 
Archives, the seal, and all other property of the Synod 



GOVERNMENT AND DISCIPLINE. 373 

to be delivered to him, and shall retain the charge of 
them until the next session of the Synod, when he shall 
appoint a Secretary pro tern. 

Sec. 18. Unless the Archives are otherwise disposed 
of by the Synod, they shall be in the charge and custody 
of the Secretary. Any minister or delegate of a congre- 
gation connected with said Synod shall have free access 
to them ; but no part of them shall be allowed to be 
taken away or destroyed. 

TREASURER. 

Sec 19. The Treasurer shall take charge of all the 
monies belonging to the Synod, and shall keep them 
subject to its order. He shall keep, and present at each 
annual meeting, a detailed and faithful account of the 
state of the Treasury. 

Sec. 20. Should the Treasurer, during the recess of 
the Synod, remove out of the bounds of the Synod, or 
be removed by death, the President shall have all the 
monies, certificates, bonds and documents belonging to 
the Synod, delivered into his hands, and shall have the 
charge of them until the next Synodical session. 



CHAPTER X. 

Other Members of a Synod. 

Sec. 1. It is the duty of every ordained minister, licen- 
tiate and lay delegate of every Synod, not only to observe 
the provisions of this Constitution himself; but also, as 
far as is in his power, see that it is obeyed by all con- 
nected with it. 



374 OTHER MEMBERS OF A SYNOD. 

ORDAINED MINISTERS AND LICENTIATES OR CANDIDATES* 

Sec. 2. It is recommended to every ordained minister 
and licentiate, to aid in circulating among the members of 
his charge, the books proposed by the Synod and Gene* 
ral Synod for use. 

Sec. 3. No minister or licentiate shall interfere with 
the congregations of another, by preaching or performing 
other ministerial duties in them, except by his request or 
consent, if present; nor in his absence, if he have reason 
to think that any evil would result to said church. 

Sec. 4. Any minister or licentiate in good standing, 
who removes from the bounds of one Synod into those 
of another, shall, on application to the President, receive 
a certificate under his signature, of his honorable dismis- 
sion ; and such a certificate shall be required by the 
Synod into which he removes, when he applies for ad- 
mission into it. 

Sec. 5. Every ordained minister has the right to leave 
his charge and remove to another whenever he believes 
it is his duty to do so; yet he must give the President 
timely notice of his intended removal. 

Sec. 6. A licensed candidate shall have liberty to visit 
vacant congregations, either upon receiving an invitation 
from them, or upon the advice of the Synod or Presi- 
dent. 

Sec. 7. After a licentiate has a stated charge he shall 
be restricted to it, and shall not resign it without the 
consent of the Ministerium, or, in its recess, of the 
President. 

Sec. 8. A licentiate has power to perform all the min- 
isterial functions during the time specified in his license. 

Sec. 9. In addition to the obligations of ministers 
specified Ch. III. Sec. 1. it is the duty of licentiates 
particularly to devote all their leisure time to their per- 
sonal improvement and knowledge and grace, to receive 
counsel from the President, and to apply to him for 
advice in cases of difficulty. 

Sec. 10. Every licentiate must keep a general journal 
of his ministerial acts, which, with a few sermons of his 



GOVERNMENT AND DISCIPLINE. 375 

own composition, he must deliver, or send annually for 
the inspection of the Ministerium. 

LAY DELEGATES. 

Sec. 11. Each lav delegate, entitled to a seat by this 
Constitution, shall have equal rights with the ministers 
in all business belonging to the Synod ; that is, may 
take part in the debates, offer resolutions and vote on all 
Synodical questions. 



CHAPTER XI. 

Order of Business, 



It is recommended, that the transactions of the Synod 
be conducted as follows : 

1. At the time appointed for the meeting, the member* 
present shall assemble, and if four ordained ministers and 
two lay-delegates be present, they shall constitute a 
quorum. 

2. The President shall open the first session by a 
prayer, after the brethren have unitedly sung an hymn. 
'And every session of the Synod and Ministerium shall 
be opened and closed with prayer. In the absence of 
the President, the first prayer shall be made by the Sec- 
retary, and if he also be absent, by one of the elder 
ministers present. 

3. After prayer the Secretary shall call the names of 
all the ordained ministers and licentiates belonging to the 
Synod, and note the absentees. 

4. The lay-delegates shall then exhibit the certificates 
of their appointment, and their names be registered by 
the Secretary as members of the Synod. 

5. The President shall make his report (Chap. IX. 



376 ORDER OF BUSINESS. 

Sec. 4.) as the last official act of his office, and then 
inform the members, that 

6. The election of officers for the ensuing year is now 
to be attended to. 

7. Admission of delegates or ministers from other 
ecclesiastical bodies: according to Chap. VIII. Sec. 14. 

8. The minutes of the last Synod may be read. 

9. All papers intended for the Synod or Ministerium 
are to be handed in, and verbal notice may be given of 
any important business intended to be brought before the 
Synod. 

10. The Secretary shall then number the papers as 
arranged by the President, after which they shall be 
taken up and discussed before the whole house in nume- 
rical order, or be first referred to committees, as the 
house may direct. The reports of Committees may be 
heard and acted on at any time, and the intervals filled 
up by the succeeding items. 

11. Each minister shall be called on by the Secretary 
for the record of persons baptized and confirmed, as well 
as of the regular communing members belonging to his 
churches (Chap. IV. Sec 11.) as also of the number of 
schools. 

12. The Treasurer's account shall be heard. 

13. The number of vacant congregations be inquired 
into and provision made for them. 

14. Promiscuous business. 

15. Election of delegates to the General Synod, or to 
other ecclesiastical bodies, and of Directors of the Theo- 
logical Seminary. 

16. Choice of the time and place for the next meeting 
of Synod. 

17. Dissolution of the Synod, and annunciation of the 
time of the ministerial session. 

18. Should the President or Secretary be absent at the 
proper time for opening a session, the members present 
may elect others pro tempore. 



GOVERNMENT AND DISCIPLINE. 377 

CHAPTER XII. 

Process against a Minister. 

Sec. 1. As the honour and success of the gospel de- 
pend very much on the character of its ministers, every 
Synod ought to guard with the utmost care and impar- 
tiality the conduct of its members. 

Sec 2. All Christians should be very cautious in giv- 
ing credit or circulation to an ill report of any man, and 
especially of a minister of the gospel ; if any man knows 
a minister to be guilty of a private censurable fault, he 
should warn him in private. If this prove fruitless, lie 
should apply to the church council, who shall proceed as 
specified in Chap. III. Sec. 5. 

Sec 3. If accusation be lodged according to Chap. III. 
Sec. 5. with the President within four months of the 
time of the next synodical meeting, he shall defer the 
matter to said meeting; yet if the charge be one of drunk- 
enness, lewdness, circulating fundamental errors in doc- 
trine, or a higher crime, he shall immediately direct the 
accused to suspend all his ministerial duties until his case 
is decided. If such accusation is lodged with the Presi- 
dent at an earlier date, he shall if the charge be one of 
drunkenness, lewdness, circulating fundamental error in 
doctrine, or higher crime, immediately give notice to all 
the members of the Conference district to which the ac- 
cused belongs, to meet without delay at a suitable place, 
and institute a formal investigation of the case, accordincr 
to the principles of this Formula. The Chairman of said 
Conference district shall immediately fix the time and 
place of the meeting, and give at least fifteen days notice 
of the same to each minister in the district, and also to 
the parties concerned. 

Sec 4. If the Synod is not divided into Conference 
Districts, the President shall appoint a Committee of 
three ordained ministers, shall fix the time and place of 
their meeting, and give all the notices as above required 
of the Chairman of the Conference district. 



378 PROCESS AGAINST A MINISTER. 

Sec. 5. Any three members of the Conference or of 
the Committee above named, shall have power to pro- 
ceed and hold a fair and impartial investigation of the 
case, and to take all such measures as may be just and 
necessary to determine the guilt or innocence of the 
accused. 

Sec. 6. If the accused confess, and the matter be base 
and flagitious, such as drunkenness, lewdness, circulating 
fundamental error in doctrine, or a higher crime, however 
penitent he may be, he must immediately be suspended 
from the exercise of his office, and if thought expedient, 
a time be appointed for him publicly to confess to the 
congregation and the world his guilt and penitence. 

Sec. 7. If a minister, accused of atrocious crimes, 
being duly notified, refused to attend the investigation, 
he shall still be immediately suspended from office. 

Sec. 8. If the accused deny the charge, and yet on 
examination of the evidence is found guilty ; the Con- 
ference or Committee shall nevertheless proceed to pass 
sentence on him. 

Sec. 9. The highest punishment which can be inflicted 
by a Special Conference or Committee appointed as 
above specified, is suspension from clerical functions ; 
and this sentence is to be reported to the next meeting of 
the Synod, and remains in force until reversed by the 
Synod or Ministerium, as the case may be. 

Sec. 10. Any minister intending to appeal from the 
decision of a Conference or Committee, shall give notice 
of it to his accusers within three weeks of the time when 
the decision was made ; that both parties may be pre- 
pared for a new trial. 

Sec. 11. Special Conferences not especially convened 
for the purpose, may attend to any charges of importance 
against a minister within their bounds, if all the parties 
concerned are prepared and willing to proceed. 

Sec. 12. If at any time, accusation be lodged with the 
President, according to chap. III. sec. h. for a less 
crime than those above specified sec. 3. he shall take no 
other steps in the case than to write a letter to the ac- 



GOVERNMENT AND DISCIPLINE. 379 

cused and accusers, exhorting them to mutual forbearance, 
and referring- them to the next Synod. 

Sec. 13. If accusation against a minister be made im- 
mediately to the Synod, and the Synod believe them- 
selves in possession of all the evidence necessary to a 
just decision, the case may be immediately examined and 
sentence passed. But if the necessary evidence be not 
before them, and the crime be such as is specified in sec. 
3. they shall appoint a meeting of the Conference to 
which the accused belongs, or, if there be no Conference 
district, of a Committee, who shall proceed as above 
specified. 

Sec. 14. If a minister be found guilty of drunkenness, 
fundamental heresy, lewdness or higher crimes, his sen- 
tence of suspension shall not be removed until after some 
time of penitent, humble and edifying conduct. And he 
cannot be restored by any judicatory but the Synod, or 
by the Ministerium, if his case was one of fundamental 
heresy. 

Sec. 15. If the common report of a minister's guilt of 
any of the charges above specified, be such as seriously 
to injure the cause of religion, and his own churches do 
not proceed against him, it shall be the duty of any other 
minister or layman, having obtained two other signatures 
of credible men, to report the case to the president. 



CHAPTER XIII. 

Vacant Congregations. 



Sec. 1. Vacant congregations which cannot be imme- 
diately supplied with a minister, are advised to assemble 
on the Lord's day, to select some member of the church, 
of suitable capacities and character, to conduct the exer- 



380 OF MISSIONS. 

cises, and engage in the worship of God, as recommended 
in chap. VII. sec. 1. 

Sec. 2. It is also recommended, that at these meetings, 
a portion of the Scriptures, of the prayers contained in 
the Liturgy, of some selected sermon, such as are ap- 
proved by the President of the Synod, be read. 



CHAPTER XIV. 

Of Missions, 



As the blessed Saviour left to his followers the com- 
mand : Go ye and make disciples of all nations, baptizing 
them in the name of the Father, of the Son and the Holy 
Ghost, and teaching them to observe all things whatso- 
ever I have commanded you ; l the Synods shall regard it 
as a sacred duty to adopt, from time to time, such mea- 
sures as they may deem best calculated to execute this 
solemn injunction. 



CHAPTER XV. 

Election of Delegates and Directors. 

The election of delegates to the General Synod and 
of Directors of the Theological Seminary, shall always 
be held by ballot, and a licensed candidate shall not be 
eligible to either of these offices. 

^latth. 28: 19. 20. 



GOVERNMENT AND DISCIPLINE. 381 

CHAPTER XVI. 

Special Conferences. 

Sec. 1. It is earnestly recommended that each Synod 
divide itself into two or more districts, for the purpose of 
holding Special Conferences; which may be held either 
on a week-day or sabbath. 

Sec 2. It is desirable, where ministers do not live too 
far apart, that at least two Conferences should be held 
annually in each district. They ought to last two days, 
and the chief business to be performed at them is to 
awaken and convert sinners and to edify believers by 
close practical preaching of the gospel. 

Sec 3. The state of religion in the churches of the 
.district ought to be enquired into, and at least an hour be 
spent by the Conference alone in conversation on sub- 
jects relating to pastoral experience. 

Sec 4. These districts ought to contain between five 
and ten ministers, and when the number becomes greater, 
a new district ought to be formed. 

Sec 5. These Conferences ought to be held alter* 
nately, in some congregation of each minister and licen- 
tiate belonging to the district. 

Sec 6. Special Conferences may examine into any 
business of congregations, which is regularly referred to 
them, and give their advice; but no Conference shall, 
under any pretext whatever, perform any business con- 
nected with the licensure or ordination of candidates for 
the ministry. 

Sec 7. Lay-delegates may also be sent to these Con- 
ferences, under the same regulations as to Synods, if it is 
thought advisable by the Synod. 



382 MINISTERIAL SESSION 

CHAPTER XVII. 

Ministerial Session* 

Sec. 1. The clergy shall then hold a meeting consist- 
ing exclusively of Scripture elders, that is, preachers 1 
for the purpose of attending to those duties which Christ 
and his apostles enjoined upon them alone, viz. Exam- 
ination, Licensure and Ordination of candidates for the 
ministry. This meeting is called the Ministerium or 
Presbytery ; 2 by which, in Scripture, is meant ministers 
alone. 

Sec. 2. Licensed candidates may be present at the 
Ministerial meeting, unless requested to withdraw, and 
may take part in discussions, but have no vote. 

Sec. 3. The Ministerium shall also be the proper 
body, by whom all charges of heresy against a minister 
are to be examined and decided: as also all appeals from 
the decision of a church-council on a charge of heresy 
against a layman, or from the decision of a Special Con- 
ference on a similar charge against a minister. 

Sec. 4, When ordained ministers of other religious 
denominations make application for admission into con- 
nexion with a Synod, the Ministerium shall be the body 
to decide on the case. 

Sec. 5. A majority of two thirds of the ordained min* 
isters shall be required, either for the licensure of an ap- 
plicant as well as the renewal of his license, or the ordi- 
nation of a licensed candidate, or the admission of an 
ordained minister of another denomination. 

Sec. 6. No minister or licentiate, coming from a Fo- 
reign Country, shall be received as a member of any 
Synod, until after a residence of two years in this coun- 
try, and unexceptionable deportment during that time. 
Excepting only, that if an ordained minister comes well 
recommended for piety and learning, by a Consistorium, 

1 Acts 20: 17. 2S. 
2 1 Tim. 4: 14. 



GOVERNMENT AND DISCIPLINE. 383 

or a number of individuals known to the Ministerium as 
orthodox and evangelical; and if the Ministerium believe 
they can safely confide in the testimonials, they may 
receive him for twelve months, after which the vote for 
his permanent reception as a regular member shall be 
taken, and the case decided according to sec, 5. 

Sec. 7. All business not specifically entrusted to the 
Ministerium in this Formula, shall belong to the Synod* 

Sec. 8. The order of business in the Ministerium 
may be as follows : 

1. After the session has been opened with prayer, the 
President shall communicate any business which he may 
have to report or propose. 

2. The licentiates shall hand in their licenses, ser- 
mons, and journals, which ought if possible to be read 
by the licentiate before the whole body. If want of time 
renders this inconvenient, Committees ought then to be 
appointed to examine and report on them. 

3. Applicants for licensure are examined, 

4. After the examination of the applicants and of the 
sermons and journals of licentiates, the applicants and 
licentiates may be desired to withdraw, and the question 
of their licensure and renewal of license or ordination, 
be discussed and decided. 

5. The licensure and ordination may be performed 
either in the Ministerium, or at an appointed hour, before 
a promiscuous assembly. 

6. Promiscuous matters relative to Ministerial busi- 
ness may then be attended to. 

7. Some time then shall be spent in conversation on 
pastoral experience. 

8. The session closed as directed ch. XII. sec. 2. 



384 EXAMINATION AND LICENSURE OF CANDIDATES. 

CHAPTER XVIII. 

Examination and Licensure of Candidates. 

Sec. 1. The examination shall be conducted by an 
Examining Committee of two or more ordained minis- 
ters, appointed for the purpose at the meeting of the 
previous year, or by a Committee appointed at the time. 
As these examinations may be highly interesting and 
useful to the whole Ministerium, and will be more faith- 
fully performed if public, it is earnestly recommended 
that they be performed before the whole body. 

Sec 2. After the examination by the Committee is 
ended, every member of the Ministerium has the right 
to ask the applicant any additional questions. 

Sec 3. The examination shall embrace at least the 
following subjects, viz. Personal piety and the motives 
of the applicant for seeking the holy office, the Greek 
and Hebrew Scriptures, the Evidences of Christianity, 
Natural and Revealed Theology, Church History, Pas- 
toral Theology, the rules of Sermonizing, and Church 
Government. 

Sec 4. No Ministerium shall, in any case whatever, 
license an individual whom they do not believe to be 
hopefully pious. Nor shall any applicant, extraordinary 
cases excepted, be licensed, whom the Ministerium do 
not find possessed of a competent acquaintance with the 
subjects named in sec. 3. the Hebrew language alone 
excepted. 

Sec 5. The Ceremony of Licensure 1 shall be per- 
formed as follows: viz. after an address from the Presi- 
dent as prescribed in the Liturgy, he shall read the 
duties and privileges of licentiates in ch. 10. sec. 6. — 10. 
and then propose to him the following questions : 

1 1 Tim. 5: 22. Lay hands suddenly on no man, &c. 
3:5. Not a novice. 

3: 9. Let then also be first proved (tried, put on proba- 
tion.) 



GOVERNMENT AND DISCIPLINE. S85 

1. Do you believe the Scriptures of the Old and New 
Testament to be the word of God and the only infallible 
rule of faith and practice I 1 

2. Do you believe that the fundamental doctrines of 
the word of God are taught in a manner substantially 
correct in the doctrinal articles of the Augsburg Con- 
fession ? 2 

3. Do you promise, by the aid of God, faithfully to 
perform all the duties enjoined on you in this Formula, 
and to submit yourselves to its rules of Government and 
Discipline, so long as you remain a member of a Lu- 
theran Synod? 3 

Sec. 6. These questions being answered in the affirma- 
tive, the President offers up a suitable prayer, delivers 
him his license, and concludes with a short address as 
directed in the Liturgy. 

Sec. 7. All licenses shall extend to the time of the 
next annual meeting of the Ministerium, and shall be 
renewed as a matter of course, whether the licentiate be 
present or not, unless satisfactory reasons are known to 
the Ministerium, which render a renewal inexpedient. 
And if for any reason, no meeting be held at the ap- 
pointed time, the licenses granted by said Ministerium 
shall remain in force, until revoked at a subsequent 
meeting. 

Sec. 8. If a licentiate, after some time of probation, 
does in the judgment of the Ministerium, prove himself 
unqualified for the duties of the ministry, his license 
shall be withdrawn. 

J 2 Tim. 3: 16. Eph. 2: 20. 5 2 Tim. 1: 13. 

3 2 Pet. 5: 5. 
17 



386 ORDIXATION. 

CHAPTER XIX. 

Ordination. 

Sec. 1. Whenever the Ministerium has decided that 
an individual shall be ordained, the ceremony may be 
performed, either at the time by the assembled Ministe- 
rium, or if preferred, in the church by which he has been 
called, by the Special Conference, or by a Committee 
appointed for the purpose by the President. 

Sec. 2. The Ceremony of ordination, wherever per- 
formed, shall be as follows : viz. 

Is A sermon shall be preached by a person previously 
appointed, on the nature, duties and responsibilities of 
the ministerial office. 

2. The President of the Ministerium, or the Chairman 
of the Conference or Committee, shall then, after a short 
address, such as is contained in the Liturgy, propose to 
the candidate the following- questions : 

1. Do you believe the Scriptures of the Old and New 
Testament to be the word of God, and the only infallible 
rule of faith and practice ? 

2. Do you believe that the fundamental doctrines of 
the word of God are taught in a manner substantially 
correct, in the doctrinal articles of the Augsburg Con- 
fession ? 

3. Do you promise, by the aid of God, faithfully to 
perform all the duties enjoined on you in this Formula, 
and to submit yourself to its rules of Government and 
Discipline, so long as you remain a member of any 
Lutheran Synod? 

4. Do you believe that in seeking the ministerial office 
you are influenced by a sincere Jove to God your Sa- 
viour, and desire to promote his glory in the welfare of 
men? 

5. Do you promise faithfully and zealously to preach 
the truths of the gospel of our Lord and Saviour Jesus 
Christ, as contained in the Holy Scriptures ? 



GOVERNMENT AND DISCIPLINE. 387 

Sec. 3. These questions being answered in the affirma- 
tive, the candidate shall kneel down, when the Presi- 
dent or presiding minister shall ordain him after the 
apostolic example, by prayer 1 and the laying on of the 
hands of the ministry 2 i. e. presbytery. The candidate 
shall then rise, and the officiating minister, and after him 
the ordained ministers present shall take him by the right 
hand and welcome him to take part in the ministry with 
them. 3 (The ceremonies may then be concluded by the 
benediction. But if the ordination was performed in a 
church to which he is called, the presiding minister shall 
proceed without any interruption with the ceremonies of 
installation.) 



CHAPTER XX. 

Installation. 



Sec. 1. He shall then propose to the minister just 
ordained this question: viz. Are you willing to take 
charge of this congregation, and do you promise, by the 
grace of God, faithfully to discharge the duties of a 
Christian pastor to them . ? 

Sec. 2. This question being answered in the affirma- 
tive, the President shall ask the congregation: 

Do you desire to receive as the regular pas- 
tor of your church (or churches) to which you have given 
him a call? And do you promise faithfully to discharge 
towards him the duties which a Christian congregation 
owe to their pastor ? 

These questions being answered in the affirmative ; 
The presiding minister shall solemnly pronounce the in- 
lets 13: 2. 3. 2 1 Tim. 4: 14. 3 Acts 1: 25. 



388 INSTALLATION. 

dividual installed to be the regular pastor of said charge ; 
and conclude with the benediction. 

Sec. 3. If a minister already ordained is to be installed, 
the ceremony of Installation shall be preceded by a ser- 
mon on the relation between a minister and the people of 
his charge, or on some suitable subject by a person pre- 
viously appointed. The minister shall then be formally 
installed, according to sec. 1. 2., after which, a charge 
may be delivered by a minister previously appointed, to 
the pastor and his people on their respective duties, and 
the whole be closed with the benediction. 



P. S. As different Synods might differ in opinion 
relative to matters of a minor nature, so many particu- 
lars only as are necessary to general uniformity, and 
harmony of operation among the churches, were intro- 
duced into this Formula. Each Synod adopting this 
Constitution, has the power to form such by-laws as may 
seem proper to itself. 



CONSTITUTION OF THE GENERAL SYNOD. 389 

CONSTITUTION 

OF THE 

GENERAL SYNOD 1 OF THE EVANG. I LTH. CHURCH 

IX THE UNITED STATES OF NORTH AMERICA. 

[Translated from the original German copy.] 

Jesus Christ, the Supreme Head of his Church, 
having prescribed no entire specific directory for govern- 
ment and discipline, and every section of his church 
being left at full liberty to make such regulations to that 
effect, as may be most adapted to its situation and cir- 
cumstances, therefore— Relying upon God our Father, in 
the name of our Lord Jesus Christ, under the guidance 
and direction of the Holy Spirit in the Word of God, 
for the promotion of the practice of brotherly love, to 
the furtherance of Christian concord, to the firm estab- 
lishment and continuance of the unity of the Spirit in 
the bond of peace — -We, the Deputies of the ''German 
Evangelical Lutheran Synod of Pennsylvania and the 
neighbouring States," of the "German and English 
Evangelical Lutheran Synod in the States of North Ca- 
rolina and the bordering States," of the "Evangelical 
Lutheran Miiiisterium in the State of New York, and 
the neighbouring States and Countries," and of the 
" Evangelical Lutheran Synod of Maryland and Vir- 
ginia, &cl" for ourselves and our successors, do adopt 
the following fundamental articles : viz. 



ARTICLE I. 

The Name, Style and Title of this Convention shall 
3 : " The Evahgeli 

the United States of 



be: " The Evangelical Lutheran General Synod of 
e United States of North America ." 



J It seems proper, to inform the reader, that the Constitution of 
the General Synod, was not, like the residue of the Formula, com- 
posed by the author of this work. It was translated from the Ger- 
man original by the late Dr. Endress of Lancaster, Pa. 

17* 



390 CONSTITUTION OF THE GENERAL SYNOD. 



ARTICLE II. 

This General Synod shall consist of the Deputies from 
the several EvaDgelical Lutheran Synodical Conventions 
in the United States, who may join themselves there- 
unto, and be duly acknowledged as members thereof, in 
the following ratio, namely : 

Every Synodical body, or Synod, (whether of Minis- 
ters only, or of Ministers and Lay Deputies together) 
containing six Ministers, may send one ; if it contain 
fourteen, two ; if twenty-five, three ; if forty, four ; if 
sixty, five; and if it contain eighty-six Ministers or up- 
wards, six Deputies of the rank of ordained Ministers, 
and an equal number of Lay Deputies. 

Each Deputy, appearing in the General Synod ac- 
cording to this ratio, shall, except as is hereinafter pro- 
vided, enjoy an equal right and vote with all others. 
Every Synod may choose its Deputies in such a way 
and manner as to them may seem proper; and shall pay 
the travelling expenses of the same to and from the Ge- 
neral Synod, until the General Synod shall have estab- 
lished for itself a treasury from which the future expenses 
may be discharged. 

ARTICLE III. 

The business of the General Synod shall be as fol- 
lows, namely : 

Sec 1. The General Synod shall examine the Pro- 
ceedings of the several Synods and Ministeriums belong- 
ing to this association, in order that they may obtain 
some knowledge of the existing state and condition of 
the Church. The several Synods, therefore, shall trans- 
mit as many copies of their proceedings to the General 
Synod, as there shall be members contained in the Gene- 
ral Synod. 

Sec 2. With regard to all Books and Writings pro- 
posed for public use in the church, the General Synod 
shall act as a joint committee of the special Synods and 
Ministeriums, after the following manner, viz. 



CONSTITUTION OF THE GENERAL SYNOD. 391 

1. The General Synod shall examine all books and 
writings, such as catechisms, forms of liturgy, collections 
of hymns, or confessions of faith, proposed by the spe- 
cial Synods for public use, and give their well considered 
advice, counsel or opinion concerning the same. No 
Synod, therefore, and no Ministerium, standing in con- 
nexion with this General Svnod, shall set forth anv new 
book or writing of the kind above mentioned, for public 
use in the church, without having previously transmitted 
a full and complete copy thereof to the General Synod, 
for the purpose of receiving their said advice, counsel or 
opinion. 

2. Whenever the General Synod shall deem it proper 
or necessary, they may propose to the special Synods or 
Ministeriums, new books or writings of the kind men- 
tioned above, for general or special, public use. Every 
proposal of the kind, the several or respective Synods 
and Ministeriums shall duly consider, and if they, or 
any one of them, shall be of opinion, that the said book 
or books, writing or writings, will not conduce to the end 
proposed, then, and in such a case, it is hoped, that the 
reason of such opinion will be transmitted to the next 
convention of the General Synod, in order that the same 
may be entered on their journal. 

3. But no General Synod can be allowed to possess, 
or arrogate unto itself, " the power of prescribing 
among us uniform ceremonies of religion for every part 
of the church ;" or to introduce such alterations in mat- 
ters appertaining to the faith, or to the mode of pub- 
lishing the Gospel of Jesus Christ, (the Son of God, and 
ground of our faith and hope) as might in any way tend 
to burden the consciences of the brethren in Christ. 

Sec. 3. If hereafter twenty-five ministers, dwelling 
together, within a certain marked boundary, fifteen of 
whom, being ordained ministers, shall apply to the Ge- 
neral Synod for permission to create within themselves 
a Special Ministerium, and the Synod or Ministerium to 
which they have previously belonged, do not, upon due 
notice given of their intention so to apply, make any 
serious or important objection, then the General Synod 



392 



CONSTITUTION OF THE GENERAL SYNOD. 



shall have power to grant the permission ; and if within 
the hounds of a whole state no special Synod or Minis- 
terium shall vet have existed, and six ordained ministers 
residing therein shall apply for permission to create within 
themselves a special Ministerium, the General Synod 
shall authorize the establishment of a new Synod and 
Ministerium within the said State. But until the per- 
mission or authority be thus formally conceded, no De- 
puties of a new Synod or Ministerium shall be acknow- 
ledged to have a seat and vote in the General Synod. 

Sec. 4. With regard to the grades in the Ministry, the 
General Synod may give to the several Ministeriums 
well considered advice, wherein the circumstances of 
time, place and condition must be duly contemplated, 
and a beneficial uniformity, and actual equality of rank 
among the several ministers, must, as much as possible, 
be had in view. The General Synod shall also advise 
such rules and regulations among the several Synods and 
Ministeriums, as may prevent unpleasant and unfriendly 
collisions, that might otherwise arise out of any differ- 
ences of grades existing among them, or from any what- 
ever other possible causes. 

Sec. 5. The General Synod shall not be looked upon 
as a Tribunal of Appeal; it may, however, be employed 
in the following cases and after the following manner: 

1. The General Synod may give advice or opinion, 
svhen complaints shall be brought before them by whole 
Synods, Ministeriums, Congregations, or individual Min- 
isters, concerning doctrine or discipline. They shall 
however be extremely careful, that the consciences of the 
Ministers of the Gospel be not burdened with human 
inventions, laws or devices, and that no one be oppressed 
by reason of differences of opinion or non-fundamental 
doctrines. 

2. If Parties, differing in matters of doctrine and dis- 
cipline, refer the cause of difference, in a brotherly man- 
ner, to the General Synod, they shall institute a close 
and exact scrutiny and examination thereof, and give 
their opinion on the subject of difference, according to 



CONSTITUTION OF THE GENERAL SYNOD. 393 

their best insight of right, equity, brotherly love and 
truth. 

3. If difference between Synods be referred, the votes 
thereon shall be taken by Synods, and the referring 
Synods shall have no vote. 

Sec. 6. The General Synod may devise plans for 
seminaries of education and missionary institutions, as 
well as for the aid of poor ministers, and the widows 
and orphans of poor ministers, and endeavour, with the 
help of God, to carry them into effect. 

Sec. 7. The General Synod may also institute and 
create a treasury for the effectual advancement of its 
purposes. 

Sec. 8. The General Synod shall apply all their pow- 
ers, their prayers and their means, toward the prevention 
of schisms among us, to be sedulously and incessantly 
regardful of the circumstances of the times, and of every 
casual rise and progress of unity of sentiment among 
Christians in general, in order that the blessed opportu- 
nities to promote concord and unity, and the interests of 
the Redeemer's kingdom, may not pass by neglected and 
unavailing. 

ARTICLE IV. 

The General Synod shall choose, from among their 
own number, a President and a Secretary; and from 
among their own number, or elsewhere, as it may be 
necessary, a Treasurer. They shall continue in office 
until the next succeeding convention. The same person 
is at all times re-eligible as Secretary or Treasurer ; but 
no one may be elected President more than two conven- 
tions in succession, and the same person cannot thereafter 
be elected for the two successively following conventions. 

Sec 1. The President shall act as chairman of the 
Convention. He may make motions, give his opinion 
and vote like every other member. With the consent 
and concurrence of the minister of the place where the 
convention is held, he shall appoint the several preachers 
during the convention. He shall subscribe all letters, 



394 CONSTITUTION OF THE GENERAL SYNOD. 

written advices, resolutions, and the proceedings of the 
Synod. In extraordinary cases, and by request of any 
one of the acknowledged Synods, made known to him 
in the form of a Synodical or Ministerial resolution, he 
may call together special conventions of the General 
Synod. In case the business of the Secretary become 
too burdensome for one person to execute, he shall, with 
the concurrence of the Secretary, appoint an assistant 
Secretary, and make known to him what portion of the 
labours he ought to undertake. 

Sec. 2. The Secretary shall keep a journal of the pro- 
ceedings, write, attest, and take care of all the documents 
and writings, make known the time and place of the con- 
vention, by the medium of the public prints, at least three 
months beforehand, and in the special or extraordinary 
cases mentioned in the foregoing section, he shall give 
written notice thereof to each of the special Synods or 
Ministeriums. 

Sec. 3. If the President or Secretary, in the interme- 
diate time between the conventions, depart this life, re- 
sign his office, or become incapable of executing the same, 
the next in office shall take his place and perform his 
duties ; if it be the Treasurer, then the President shall 
appoint another Treasurer ad interim in his stead. 

Sec. 4. The Treasurer shall keep account of the re- 
ceipts and expenditures of the Synod. He shall give re- 
ceipts for all monies put into his hands. He shall not 
pay any money out of his hands but by order of the Pre- 
sident, attested by the Secretary, in pursuance of a re- 
solution of the Synod to that effect. At every convention 
of the Synod he shall render account. 

ARTICLE V. 

The course of business shall be conducted as follow: 
viz. 

1. The deputies shall give personal notice of their ar- 
rival, to the minister of the place, or if the congregation 
be vacant of a minister, to any other person appointed by 
the congregation for the purpose, who shall make known 



CONSTITUTION OF THE GENERAL SYNOD. 395 

to them their place of residence, and the place where the 
sessions shall be held. 

2. At nine o'clock in the forenoon of the first week-day 
of the time of convocation, the sessions shall begin and be 
opened with prayer. 

3. The President elected by the former convention shall 
act as chairman till another President be chosen. In case 
of his absence, the persons present may, on motion made 
and seconded, appoint another in his stead. 

4. The members shall give in to the chairman their 
attestations or certificates. For all the deputies from any 
one particular Synod one certificate, signed by the Pre- 
sident and attested by the Secretary of that Synod, shall 
be deemed sufficient, and all the members of the same 
Synod shall sit together. 

5. If a majority of the deputies, of a majority of the 
Synods attached to the General Synod, be present, the 
business shall go on. If this proportion be lacking, the 
members present may from time to time postpone the 
sessions of the convention. 

6. The President, Secretary and Treasurer shall be 
elected by ballot, on the first day of the sessions, and so 
soon as the members shall have given in their certificates. 

7. The proceedings of the former convention shall be 
read by the Secretary. 

8. Hereupon follow the several portions of business 
according to Article III, section for section. 

9. Now other mixed motions may be made, concerning 
the subjects already discussed, or any other matters that 
may occur. 

10. In conclusion, the General Synod shall appoint, 
by ballot, the time and place of the next convention, ob- 
serving at all times, however, that one convention at least 
be held every three years. 

ARTICLE VI. 

The General Synod may make whatever by-laws they 
may deem necessary, provided only, that the said by- 
laws do not contradict the spirit of the constitution. 



396 



CONSTITUTION OF THE GENERAL SYNOD. 



ARTICLE VII. 



No alterations of this constitution maybe made, except 

^by the consent of two-thirds of the Synods attached to 
this convention; notice of the intended alteration having 
been given to the said Synods at least two years previous 
to the final adoption thereof. 

Adopted October 24th, in the year of our Lord 1820. 



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